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quojucuqj  facerdotu  ftitiima  DfligenrtatMfttn* 
ctu:  atop  ita  ejc  nouo  ojdinctt'gefl  u  vc  appo 
fitj  introitib?,  gradualib^offcrr  O2lj0^  co 
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ten^ipfsis  6fiderabatur. 


Pac-stmile  of  the  title  page  of  the  first  Roman  Missal  published  in  America. 

Printed  in  the  City  of  Mexico,  by  Antonio  de  Espinosa  in  1561. 

Reduced  size. 


of  (America; 


BEING   A   DESCRIPTIVE   ACCOUNT   OF   PRAYER   BOOKS 

PUBLISHED   IN   THE   UNITED   STATES, 

MEXICO   AND  CANADA. 


BY 

REV.  JOHN   WRIGHT,  D.  D., 

Author  of  "Early  Bibles  of  America." 


St.  Paul, 

PRINTED   PRIVATELY. 
1806. 


Copyright,  1895, 
BY  JOHN  WRIGHT. 


PRKSS    OK    KVAXS    A    BISSKI.I. 
ST.  IMl'L.   MINX. 


z. 

7815 


PREFACE. 


IN  the  preparation  of  this  book,  I  have  ventured 
upon  a  subject  that  for  the  most  part  has  not  been 
written  upon  before.  It  is  true  that  valuable  works 
have  treated  of  the  Prayer  Book  of  the  American 
Episcopal  Church,  but  of  liturgies  generally,  as  they 
have  appeared  in  this  country,  little  has  been  said, 
except  in  a  fragmentary  way,  chiefly  in  magazine 
literature.  I  have  had,  as  a  result,  to  encounter  all 
the  difficulties  of  a  pioneer,  and  in  some  directions 
the  material  to  draw  from  has  been  at  the  best  but 
limited.  Unfortunately  little  attention  has  been  given 
to  collecting  and  preserving  prayer  books.  Private 
collectors  are  very  few  in  number,  and  directors  of 
public  libraries  have,  as  a  rule,  given  scarcely  any 
consideration  to  books  of  this  kind.  It  is  rather 
remarkable  that  even  theological  seminaries  —  with  a 
few  exceptions  —  have  not  been  sufficiently  interested 
to  include  prayer  books  in  their  libraries.  Thou- 
sands of  these  volumes  have  perished  as  waste  paper, 


iv  Preface. 

when  their  preservation  would  have  been  of  great 
value  to  the  history  of  liturgies. 

Many  persons  have  been  inclined  to  associate 
prayer  books  solely  with  the  Greek,  Latin,  English 
and  American  Episcopal  Churches,  but  a  perusal  of 
this  book  will  show  that  nearly  all  the  leading  bodies 
of  Christians  in  this  country  have  to  a  greater  or  less 
extent  adopted  liturgies.  It  will  also  be  seen  that  in 
the  United  States,  during  one  hundred  years,  there 
has  been  a  great  enrichment  and  expansion  of  litur- 
gical forms.  This  does  not  apply  to  the  American 
Episcopal  Church  only,  but  also  to  the  Swedenborg- 
ians,  Moravians,  Evangelical  Lutherans  and  others. 

In  gathering  material  for  the  book,  I  have  obtained 
information  of  a  helpful  nature  from  a  number  of 
sources.  In  looking  up  the  history  of  devotional 
books  printed  in  Mexico,  I  have  received  assistance 
from  a  resident  of  that  country,  the  Rev.  Frank 
Borton,  of  Puebla,  who  has  made  Mexican  biblio- 
graphy a  study  for  several  years.  Kindly  offices 
have  also  been  done  me  by  Mr.  Jose  M.  Vigil,  libra- 
rian of  the  Biblioteca  Nacional,  and  Mr.  Jay  A. 
Hendry,  both  of  the  city  of  Mexico.  Concerning 
the  various  Manuals  used  by  the  Roman  Catholics  of 
the  United  States,  I  have  been  under  obligation  to 
the  Rev.  J.  F.  X.  Mulvany,  S.J.,  of  Georgetown 
University,  Georgetown,  D.  C.,  and  the  Rev.  W. 


Preface.  v 

Poland,  S.J.,  of  St.  Louis  University,  St.  Louis, 
Mo.  Mr.  Martin  I.  J.  Griffin,  of  Philadelphia,  has 
also  been  interested  in  calling  my  attention  to  many 
issues  of  liturgical  works  that  otherwise  might  have 
escaped  my  notice.  Mr.  Charles  A.  Murphy,  of  the 
well  known  publishing  firm  of  John  Murphy  &  Co., 
of  Baltimore,  has  forwarded  rare  books  for  my  ex- 
amination, and  communicated  valuable  information. 
Mr.  Richard  R.  Elliott,  of  Detroit,  Mich.,  has  aided 
me  in  clearing  up  some  obscure  points  connected 
with  Indian  books  of  devotion. 

In  seeking  data  relating  to  the  ritual  of  the  Ameri- 
can Episcopal  Church,  I  cannot  too  profoundly 
thank  the  authorities  of  the  Maryland  Episcopal 
Library  of  Baltimore,  for  their  kindness  in  express*- 
ing  me  from  time  to  time  such  books  as  I  desired  to 
examine.  The  librarian,  Miss  M.  H.  Whittingham, 
has  extended  every  courtesy,  and  offered  many  sug- 
gestions that  have  been  appreciated,  because  of  her 
familiarity  with  the  fine  collection  of  liturgical  works 
left  by  her  father,  the  lamented  Bishop  of  Mary- 
land. The  Episcopal  Divinity  School  of  Phila- 
delphia also  extended  like  privileges,  having  sent 
me  various  liturgical  volumes,  such  as  I  selected 
from  the  catalogue  of  the  institution.  The  librarian, 
the  Rev.  L.  M.  Robinson,  an  enthusiastic  student  of 
liturgies,  has  been  a  ready  and  reliable  helper  in 


vi  Preface. 

many  ways.  For  the  loan  of  books,  and  valuable 
suggestions,  I  cannot  too  heartily  thank  the  Rt.  Rev. 
William  S.  Perry,  D.D.,  LL.D.,  D.C.L.,  Bishop  of 
Iowa. 

The  several  editions  of  prayer  books  published  in 
Canada  have  been  investigated  by  the  aid  of  Mr. 

C.  C.    James,    of   Toronto,    who    has    pursued    the 
subject  with  patient  research  and  continued  interest. 
The    Hon.   Judge   Baby,    of    Montreal,    through   his 
valuable  collection  of  prayer  books  in  the  languages 
of  the   Indian   tribes,  has  also  been  of  much  assist- 
ance.     Mr.  Phileas  Gagnon,  of  Quebec,  a  bibliophile 
of  wide  reputation,  has  promptly  furnished  desirable 
details,  that  have  been  used  in  every  case. 

.  Many  facts  in  relation  to  the  Liturgy  of  the  United 
Brethren,  or  Moravians,  have  been  recorded  through 
the  kindly  assistance  of  the  Rt.  Rev.  J.  M.  Levering, 

D.  D.,  of  Bethlehem,   Pa.,  Mr.  John  W.  Jordan,  of 
the    Pennsylvania    Historical    Society,    Philadelphia, 
and  the  Rev.  C.  A.  Haehnle,  of  Chaska,  Minnesota. 

In  investigating  the  various  service  books  of  the 
Swedenborgians,  I  have  received  much  information 
from  the  Rev.  Frank  Sewall,  of  Washington,  D.  C., 
who  has  compiled  a  liturgy,  and  the  Rev.  Edward 
C.  Mitchell,  of  St.  Paul,  Minn. 

In  the  study  of  the  ritual  of  the  Jews,  I  have  been 
most  fortunate  in  having  the  co-operation  of  Mr. 


Preface.  vii 

George  Alexander  Kohut,  of  New  York  City,  an 
acknowledged  authority  in  Jewish  literature.  His 
private  library  of  over  ten  thousand  volumes,  com- 
posed mainly  of  oriental  and  rabbinical  writings,  has 
enabled  him  to  speak  clearly  and  positively  on  sub- 
jects pertaining  to  the  ancient  ritual  of  the  Israelites. 
The  learned  Rabbi  of  New  York  City,  the  Rev.  K. 
Kohler,  D.D.,  has  also  been  serviceable  in  pointing 
out  the  distinctive  features  that  characterize  the 
modern  service  books  of  the  Jews. 

The  Rev.  Joseph  A.  Seiss,  D.D.,  of  Philadelphia, 
aided  me  in  securing  information  relating  to  the 
liturgical  forms  used  by  the  Evangelical  Lutherans, 
and  the  Rev.  Charles  G.  Fisher,  D.D.,  of  the  same 
city,  was  also  helpful  in  furnishing  the  desired  details 
of  the  books  of  worship  of  the  German  Reformed 
Church. 

The  Rev.  C.  E.  Vedder,  D.  D.,  of  Charleston, 
S.  C.,  and  the  Rev.  D.  J.  Brimm,  of  Columbia, 
in  the  same  State,  have  been  responsive  in  supplying 
historical  matter  touching  upon  the  interesting  liturgy 
of  the  Huguenots. 

Mr.  William  L.  Brower,  of  New  York  City,  and 
the  Rev.  E.  T.  Corwin,  D.D.,  of  Greendale,  N.  Y., 
have  rendered  acceptable  service  in  sending  material 
pertaining  to  the  prayer  books  of  the  Reformed 
Dutch  Church. 


viii  Preface. 

In  the  general  work  of  the  book,  that  indefati- 
gable Bible  and  Prayer  Book  collector,  Mr.  Howard 
Edwards,  of  Philadelphia,  has  always  been  stimula- 
tive and  suggestive.  Mr.  Charles  T.  Dukelow,  of 
Boston,  has  also  been  of  service  in  many  obliging 
ways. 

During  several  visits  to  the  Lenox  Library,  I  have 
received  from  the  librarian,  Mr.  Wilberforce  Eames, 
every  facility  in  the  examination  of  liturgical  vol- 
umes, for  which  I  am  grateful. 

As  it  was  not  possible  to  go  into  all  the  details 
in  the  body  of  this  work,  of  the  many  editions  of 
prayer  books  that  have  been  published  in  this 
country,  a  list  of  such  books  issued  prior  to  1861 
has  been  given  in  Appendix  C.  While  it  is  not 
claimed  for  this  list  that  it  is  exhaustive,  it  is  hoped 
that  it  contains  under  the  several  dates  the  titles  of 
such  rare  and  valuable  prayer  books  as  collectors 
and  librarians  desire. 

If  the  publication  of  this  book  leads  to  a  better 
preservation  of  prayer  books,  it  will  have  accom- 
plished at  least  one  good  result. 

J.   W. 

ST.  PAUL,  MINN.,  June  18,  1896, 


CONTENTS. 


PAOE 

EARLY  PRAYER  BOOKS  OF   MEXICO i 

EARLY  PRAYER    BOOKS    OF    THE    ROMAN  CATHOLIC  CHURCH 

AMONG  THE  INDIAN    TRIBES 6 

EARLY  PRAYER  BOOKS   OF   THE   ROMAN   CATHOLIC  CHURCH, 

PUBLISHED  IN  THE  UNITED  STATES   AND  CANADA ig 

PRAYER    BOOKS    OF    THE    CHURCH    OF   ENGLAND,    AND    THE 

AMERICAN  EPISCOPAL  CHURCH  AMONG  THE  INDIAN  TRIBES     27 

BISHOP  SEABURY'S  COMMUNION   OFFICE   OF    1786 47 

THE  BISHOP  SEABURY  PRAYER  BOOK   OF    1795 55 

THE  REVISED  AND  PROPOSED  BOOK  OF  COMMON  PRAYER  OF 

1786,  OF  THE   AMERICAN    EPISCOPAL   CHURCH 63 

EARLY  STANDARD  PRAYER  BOOKS  OF  THE  AMERICAN  EPISCO- 
PAL  CHURCH 105 

THE    STANDARD    PRAYER    BOOK   OF    1892    OF  THE  AMERICAN 

EPISCOPAL  CHURCH 144 

PRAYER  BOOK  OF  THE  EVANGELICAL   EPISCOPAL  CHURCH...    152 

PRAYER  BOOK  OF  THE  REFORMED  EPISCOPAL   CHURCH 158 

MORAVIAN  PRAYER  BOOKS 170 

THE  PRAYER  BOOK  OF  THE  REFORMED   DUTCH  CHURCH....    181 
THE  PRAYER  BOOK  OF  THE  FRENCH  PROTESTANTS  OF  CHARLES- 
TON, SOUTH  CAROLINA 188 

PRESBYTERIAN  PRAYER    BOOKS 211 

ix 


x  Contents. 

PAGE 

PRAYER  BOOKS  OF  THE  EVANGELICAL  LUTHERAN  CHURCH..  229 
THE  PRAYER  BOOKS  OF  THE  GERMAN  REFORMED  CHURCH..  248 
THE  SUNDAY  SERVICE  OF  THE  METHODIST  EPISCOPAL  CHURCH, 

SOUTH 261 

THE  PRAYER  BOOK  OF  THE  SWEDISH  EVANGELICAL  LUTHERAN 

CHURCH 267 

SWEDENBORGIAN  PRAYER  BOOKS 270 

JEWISH  PRAYER  BOOKS 295 

UNITARIAN  PRAYER  BOOKS 305 

UNIVERSALIST  PRAYER  BOOK 327 

PRAYER  BOOK  OF  THE  APOSTOLIC  CATHOLIC,  OR  UNIVERSAL 

CHURCH  OF  CHRIST 333 

PRAYER  BOOK  OF  THE  BROAD  CHURCH 347 

VARIOUS  PRAYER  BOOKS 355 

SOME  CURIOUS  THINGS  FOUND  IN  PRAYER  BOOKS 370 

THE  ENGRAVINGS  IN  EARLY  PRAYER  BOOKS 375 

EDITIONS  OF  PRAYER  BOOKS  PRINTED  IN  ENGLAND  THAT  ARE 

OF  SPECIAL  INTEREST  TO  AMERICANS 386 


APPENDICES. 


APPENDIX   A. 

PAGE 

ALTERATIONS  OF  AND  ADDITIONS  TO  THE  BOOK  OF  COMMON 
PRAYER  OF  THE  AMERICAN  EPISCOPAL  CHURCH  IN  THE 
STANDARD  OF  1892 409 

APPENDIX  B. 
LIST  OF  PRAYER  BOOKS,  OR  PARTS  THEREOF,  IN  MANUSCRIPT, 

OWNED  IN  THE  UNITED  STATES  AND   CANADA 428 

APPENDIX  C. 

LIST  OF  PRAYER  BOOKS,  AND  PORTIONS  THEREOF,  PUBLISHED 
IN  MEXICO,  CANADA  AND  THE  UNITED  STATES,  PRIOR  TO 
THE  YEAR  1861,  WITH  QUOTATION  OF  PRICES 430 

APPENDIX  D. 
PRAYER    BOOKS    OF    LATER    DATES    THAT    ARE    VALUED    BY 

COLLECTORS 468 

APPENDIX  E. 
LIST    OF   PRAYER    BOOKS   PRINTED  IN  ENGLAND  OF  SPECIAL 

INTEREST  TO  AMERICANS,  WITH  QUOTATION  OF  PRICES.  .   474 


ADDENDA. 


TITLES  INADVERTENTLY  OMITTED  FROM  APPENDICES  C.  AND  D.  475 

xi 


LIST  OF   ILLUSTRATIONS. 


1.  Fac-simile  of    the  title  page  of  the  first  Roman   Missal 

published  in  America.    Printed  in  the  City  of  Mexico, 
by  Antonio  de  Espinosa  in   1561 Frontispiece 

2.  Fac-simile  of  the  title  page  of  the    Montagnais  Prayer 

Book,   issued  by  Brown    &   Gilmore,  of  Quebec,   in 
1767 6 

3.  Fac-simile  of  the  title  page  of   "A  Manual  of  Catholic 

Prayers,"  published  by  Robert  Bell,  of  Philadelphia, 

in  1774 *9 

4.  Fac-simile  of  the  title  page  of  the  first  book  of  Devotion 

printed  at  Montreal,   Canada 24 

5.  Fac-simile  of  the  Indian  title  page  of  the  Mohawk  Prayer 

Book,  printed   by  William  Bradford,  of  New  York, 

in  1715 27 

6.  Fac-simile  of  the  title  page  of  the  Seabury  Communion 

Office,  printed  by  T.  Green,  of  New  London,  Conn., 

in  1786 47 

7.  Fac-simile  of  the  title  page  of  the  Seabury  Prayer  Book. 

issued  at  New  London,  Conn.,  by  Thomas  C.  Green. 

in    1795 55 

8.  Fac-simile   of    the   title  page  of   the  Proposed   Book   of 

Common  Prayer  of  the  American  Episcopal  Church, 
printed  by  Hall  &  Sellers,  of  Philadelphia,  in  1786.     63 

9.  Fac-simile  of  the  title  page  of  the  first  Standard  Prayer 

Book  of  the  American  Episcopal  Church,  printed  by 

Hall  &  Sellers,  of  Philadelphia,  in  1790 105 

10.   Fac-simile  of  the  Standard  Prayer  Book  of  1892,  of  the 

American  Episcopal  Church 144 


xiv  List  of  Illustrations. 


FACE 

11.  Fac-simile  of  the  title  page  of  the  Prayer  Book  of  the 

Evangelical  Episcopal  Church.     Printed  by  Richard 

J.  Matchett.  at  Baltimore,  in    1821 152 

12.  Fac-simile  of  the  title* page  of  the  first  Prayer  Book  of 

the  Reformed  Episcopal  Church.  Issued  at  Phila- 
delphia in  1874 158 

13.  Fac-simile  of  the  title  page  of  the  first  Moravian  Prayer 

Book  issued  in  the  United  States.    Philadelphia.  1813.    170 

14.  Fac-simile  of  the  title  page  of  the  first  Prayer  Book  of 

the  Reformed  Dutch  Church  in  America.  Printed 
by  James  Parker,  of  New  York,  in  1767 181 

15.  Fac-simile  of  the  title  page  of  the  first  Huguenot  Prayer 

Book   printed  in    the    United    States.       Charleston, 

S.  C.,  1836 188 

16.  Fac-simile  of   the   title  page  of    the    first  edition  of  the 

Church  Book  of  St.  Peter's  Church,  Rochester.  New 
York.  Issued  by  Lee,  Mann  &  Co.,  in  1855 211 

17.  Fac-simile  of  the  title  page  of  the  Presbyterian  Prayer 

Book  published  at  Philadelphia  in  1864 219 

18.  Fac-simile  of  the  title  page  of  the  Evangelical  Lutheran 

Prayer  Book  printed  by  Hurtin  &  Commardinger, 

of  New  York,  in  1795 229 

19.  Fac-simile  of  the  title  page  of  the  first  Liturgy  of  the 

German  Reformed  Church  in  America.     Published 

in  Philadelphia  in   1858 248 

20.  Fac-simile  of  the  title  page  of  The  Sunday  Service  of  the 

Methodist  Episcopal  Church,  South.     Published  by 

A.  H.  Redford,  of  Nashville,  Tenn.,  in  1867 261 

21.  Fac-simile  of  the  title  page  of  the  first  Swedish  Prayer 

Book  issued  in  the  United  States.  Printed  at 
Chicago  in  1877 267 

22.  Fac-simile  of  the  title  page  of  the   first  Swedenborgian 

Prayer  Book  published  in  the  United  States. 
Printed  in  1792  by  Samuel  and  John  Adams,  of 
Baltimore 270 


List  of  Illustrations.  xv 


23.  Fac-simile  of    the  title  page  of    the  first  Jewish   Prayer 

Book    published    in    North    America.       Printed   by 
John  Holt,  of  New  York,  in  1766 295 

24.  Fac-simile  of  the  title  page  of  the  Prayer  Book  issued  by 

the  Unitarians  of  King's  Chapel,  Boston.     Printed 

by  Peter  Edes,  in  1785 305 

25.  Fac-simile  of  the  title  page  of  the  Service  Book  of  the 

Second  Unitarian  Society  of  Baltimore.      Printed  by 
John  D.   Toy,  in  1859 ...    322 

26.  Fac-simile  of  the  title  page  of   the  Universalist  Prayer 

Book,   published    at    Philadelphia  in    1857 327 

27.  Fac-simile  of  the  title  page  of  the  Prayer  Book  of  the 

Apostolic  Catholic,  or  Universal   Church  of  Christ. 
Published  by  Ticknor  &  Fields,  of  Boston,  in  1861.   333 

28.  Fac-simile  of  the  title  page  of  the   Prayer  Book  of  the 

Broad  Church.     Issued  by  O.   Hutchinson,  of  New 
York,   in    1859 347 

29.  Fac-simile  of  the  title  page  of  the  Book  of  Prayers  issued 

by  P.  Ocharte,  in  the  City  of  Mexico,  in  1567 375 

30.  Fac-simile  of  an  engraving  executed  by  ' '  Burt "  for  ' '  The 

Garden  of  the  Soul,"  published  by  D.  &  J.  Sadlier, 

of  New  York,  in  1847 377 

31.  Fac-simile   of   the  engraved  title  page  of  the   Book  of 

Common  Prayer  published  by  W.  B.  Gilley,  in  New 
York  City,  in  1817 381 

32.  Fac-simile  of  the  title  page  of  the  Franklin  Prayer  Book 

printed  at  London,  in  1773 386 

33.  Fac-simile  of  the  title  page  of  John  Wesley's  "Sunday 

Service     of     the    Methodists    in   North    America." 
Printed  at  London  in  1784 400 

34.  Fac-simile  of  the  title  page  of  the  Confederate  Prayer 

Book,  printed  in   London  by  Eyre  &  Spottiswoode 

in   1863 406 


EARLY  PRAYER  BOOKS. 


EARLY   PRAYER   BOOKS   OF   MEXICO. 

THE  earliest  books  printed  in  Mexico  deal  chiefly 
with  Christian  doctrine.  These  were  written  in  the 
form  of  sermons,  argumentative  essays  and  dialogues. 
The  author  of  many  of  these  early  books  was  the 
first  Bishop  of  Mexico,  Fray  Juan  de  Zumarraga. 
The  services  of  the  Church  were  rendered  from 
illuminated  manuscripts,  for  this  art  was  well  known 
in  Mexico.  Even  after  printing  became  an  active 
industry,  the  Monks  continued  to  prepare  Church 
books  on  vellum  by  the  slow  process  of  hand  illumin- 
ation. The  writer  has  a  large  choir  book  of  this  kind 
purchased  in  Mexico,  that  has  an  inscription  bearing 
the  date  of  1580,  and  the  name  of  the  Convent  where 
it  was  used. 

About  twenty  years  after  the  presses  of  Mexico 
had  been  in  operation,  there  appeared  the  first  copy 
in  type  of  the  Roman  Missal.  Considering  the  early 
age  that  produced  it,  it  is  certainly  a  splendid  speci- 


Early  Prayer  Books. 


men  of  the  printer's  art.  It  is  a  folio  volume  in 
gothic  letter,  with  the  notes  of  plain  song  in  red  and 
black.  It  has  330  pages  and  is  in  Latin.  The  title 
page  has  an  ornate  design,  consisting  of  a  wreath  of 
fruits  and  flowers,  circled  about  a  shield  containing 
the  letters  I.  H.  S.  The  printing  of  the  title  page 
is  in  red  and  black.  The  book  begins  with  the 
Calendar  and  Table  of  Sundays.  After  introductory 
sentences,  we  have  Proprium  Missarum  de  Tempore. 
Then  follows,  In  Nativitate  Domini  ad  Primam 
Missam.  The  text  here  is  arranged  in  one  column, 
which  has  an  engraved  border  with  God  the  Father 
at  the  top,  surrounded  with  angels.  On  one  side  of 
the  page  are  the  three  prophets,  Isaiah,  Jeremiah 
and  Micah,  and  on  the  other  side  are  Habakkuk, 
Amos  and  Haggai.  On  the  lower  parts  are  four 
doctors  of  the  Church.  A  picture  of  the  crucifixion 
marks  the  place  where  Canon  Missae  begins  on  page 
135.  Following  is  Dominica  Resurrectionis.  We 
turn  to  page  195  for  Missae  Propriae.  A  selection  of 
Masses,  and  forms  of  Benedictions,  conclude  the 
book.  The  colophon  states  that  the  volume  was  is- 
sued in  the  city  of  Mexico  in  the  month  of  Septem- 
ber, 1561,  from  the  press  of  Antonio  de  Espinosa. 
The  date  also  appears  on  the  title  page. 

This  publication  is  one  of  the  most  beautiful  pro- 
ductions printed  in  North  America  at  an  earl}-  date, 


Prayer  Books  of  Mexico. 


and  because  of  its  rarity  and  antiquity,  has  com- 
manded an  extraordinary  price.  At  the  sale  of  the 
Ramirez  library  at  London  in  1880,  a  copy  in  perfect 
condition  brought  $775.oo,  and  was  purchased  by 
Mr.  Quaritch.  Later  he  offered  it  in  one  of  his  cat- 
alogues for  $1,250.00.  It  is  now  in  the  library  of 
the  Duke  of  Parma.  Mr.  Quaritch  is  the  owner  of 
another  copy,  not  in  as  good  condition,  as  the  title 
page  is  in  fac-simile.  The  book  has  been  rebound  in 
red  morocco  by  Bedford.  This  is  catalogued  at 
$625.00.  The  London  bibliophile,  in  his  descrip- 
tion, speaks  of  the  volume  as  "the  first  grand  effort 
of  typography  in  the  New  World." 

Joaquin  Garcia  Icazbalceta  in  writing  of  the  Missal 
of  1561  says,  1 "  It  appears  incredible  that  a  work  of 
so  much  consequence  and  cost,  was  executed  in  our 
printing  offices  a  little  after  the  middle  of  the  six- 
teenth century,  and  I  myself  would  doubt  the  deed, 
had  I  not  the  book  before  me.  To-day  there  is  not 
printed  in  this  country  a  single  Church  book,  for  all 
come  to  us  from  abroad,  and  after  three  centuries 
there  is  no  one  with  courage  enough  to  undertake 
a  Missal  like  that  from  the  press  of  Antonio  de 
Kspinosa.  It  would  be  difficult  to  execute  it,  except 
at  great  expense,  and  by  expressly  preparing  the 
necessary  type . ' ' 

1  Bibliografia  Mexicana  Del  Siglo  XVI.  p.  124. 


Early  Prayer  Books. 


In  1567  Petrus  Ocharte  published  in  the  city  of 
Mexico  a  volume  entitled  "  Incipiunt  Hore  Beate 
Marie  virginis,  secundus  ordinem  Fratru  Predicato- 
rum."  The  book  is  an  octavo  of  39  pages.  A  copy 
is  preserved  in  the  Bodleian  Library  at  Oxford. 

Pedro  Balli  was  also  an  early  printer  of  Mexico. 
In  1579  he  imprinted  an  octavo  volume  in  Roman 
letter  bearing  the  title  "  Ceremonial  Y  Rubricas  Gen- 
erales,  Con  La  orden  de  celebrar  las  missas  y  auifos 
para  los  defectos  q  acerca  dellas  pueden  acontecer. 
Sacados  del  nueuo  Missal  Tridentino.  Y  traduzido 
por  el  muy  R.  P.  Fray  luan  Ozcariz.  Dirijido  al 
Illustrissimo  y  Reuerendissimo  Senor  D.  Pedro  Moya 
de  Cotreras,  Arcobispo  de  Mexico,  del  Consejo  de 
fu  Majestad  &c."  A  copy  of  this  book  at  the 
Ramirez  sale  brought  $92.50. 

A  book  of  ritual  bearing  the  imprint  of  Petrus 
Ocharte  and  the  date  1583,  is  called  "  Forma  Brevis 
Administrandi  apud  Indos  Sanctu  Baptismi  Sacra- 
mentum :  iuxta  ordine  Sanctae  Romanae  Ecclesiae : 
ex  cocessione  S.  D.  Pauli  Papae  III.  nuper  summa 
cura,  &  diligentia  lima  ta,  ac  praelo  mandata,  per 
Fratrem  Michaelem  a  carate  Minoritani."  The  book 
is  an  octavo,  and  is  printed  in  Roman  letter  rubri- 
cated. 

While  later  Mexican  printers  never  attempted  any 
thing  so  elaborate  as  the  Missal  of  1561,  they  issued 


Prayer  Books  of  Mexico.  5 

various  books  of  ritual  and  devotion,  arranged  for 
certain  parts  of  the  country  or  for  the  use  of  different 
fraternities.  A  book  that  went  through  several  edi- 
tions in  the  city  of  Mexico,  bears  this  title :  "  Manual 
breve  y  forma  de  administrar  los  Santos  Sacramentos 
a  los  indios  universalmente ;  ex  concessione  Pan. 
Papae  III."  This  appeared  at  different  dates  with 
some  variations  in  the  wording  of  the  title  page.  It 
bore  the  imprint  in  1614  of  Maria  de  Espinosa,  and 
is  in  one  octavo  volume.  In  1642  it  was  printed 
by  Francisco  Robledo  in  quarto,  and  in  1669  by 
Francisco  Rodriguez  Lupercio  in  octavo.  Joseph 
Bernardo  de  Hogal  issued  it  in  quarto  in  1731,  and 
followed  it  with  another  impression  in  1/32. 

It  is  evident  that  the  only  Mexican  printing  ex- 
citing interest  and  enthusiasm,  is  that  which  pro- 
duced the  beautiful  impressions  of  the  sixteenth  cen- 
tury. Bearing  in  mind  the  age  that  gave  us  these 
productions  so  soon  after  the  invention  of  printing, 
they  cannot  be  pronounced  otherwise  than  marvelous. 
They  certainly  reflect  great  credit  upon  the  artistic 
taste  of  the  early  printers  and  publishers  of  the  land 
of  the  Aztecs. 


EARLY   PRAYER   BOOKS   OF  THE   ROMAN 

CATHOLIC  CHURCH   AMONG 

THE    INDIAN   TRIBES. 


MISSIONARIES  of  the  Roman  Catholic  faith  began 
their  labors  among  the  Indians  of  North  America  at 
an  early  date,  especially  among  the  tribes  located 
in  Canada.  One  of  the  earliest  pioneers  was  the 
Rev.  Jean  Baptiste  de  La  Brosse,  a  native  of  France, 
who  was  identified  with  missions  among  the  Abnaki 
Indians  on  the  St.  John  river,  from  the  year  1755. 
In  1766  he  was  commissioned  to  take  charge  of  the 
Indian  work  at  Tadoussac.  He  was  a  diligent  stu- 
dent of  the  Montagnais  language,  and  gave  most 
substantial  evidences  of  it.  In  his  journal  he  says  of 
the  year  1767:  "During  this  year,  for  the  benefit 

of  those  who  can  read  and  those  who  will   learn  to 

• 

read,  I  had   printed   three  thousand  books  of  alpha- 
bets and  two  thousand  books  of  prayers  and   cate 
chism.      The  last  touch  was  given   to   this  work  on 
the  last  day  of  October  at  the  ninth  moon.      In  the 
following    year,    1768,    I    wintered    in    the    Mission 

6 


NEHIRO-IRINIUI 

A  I  A  M  I  H  E 

MASSINAHIGAN, 

SHATSHEGUTSH,  MITINEKAP[TSH, 

ISKUAMISKUTSH,  NETSHEKATSH, 
MISHT',  ASSINITSH,  SHEKUTIMITSH, 
EKUANATSH,  ASHUABMUSHUANITSH, 

PlAKUAGAMlTSH, 

Gaie  miffi  miffi   nehiro-iriniui  Aftflutfh 
ka  tacjits,  ka  kueiafku  aiumihatjits  ka  utlhi. 


UABISTIGUIATSH. 

MafTmahitfetuau,  BROUN  gaie  GIRMOR. 

1767. 

*s> 

Fac-simile  of  the  title  page  of  the  Montagnais  Prayer  Book,  issuer!  by 
Brown  &  Gilmore,  of  Quebec,  in  1767.     Exact  size. 


Prayer  Books  among  the  Indians.  7 

house.  I  taught  many  savages  to  read,  write,  sing 
by  note  and  assist  at  ceremonies  and  rites,  mass  and 
evening  office." 

It  was  in  1767  that  the  Prayer  Book  translated 
for  the  use  of  the  Montagnais  Indians  by  Father 
La  Brosse,  appeared  from  the  press  of  Brown  & 
Gilmore,  the  early  printers  of  Quebec.  The  title 
page  is  in  the  Indian  characters  with  some  attempt 
at  decoration  in  the  shape  of  a  cross  surrounded  with 
an  ornamental  device.  The  back  of  the  title  page  is 
blank,  after  which  is  the  approbation  of  Bishop 
Briant.  The  volume  is  a  small  quarto  of  96  pages, 
and  the  text  is  wholly  in  the  Montagnais. 

This  book  ranks  among  rare  Americana,  and  a 
copy  in  good  condition  is  worth  fifty  dollars. 

A  reprint  was  issued  in  duodecimo  at  Quebec  in 
1817,  by  C.  Le  Francois,  and  another  at  the  same 
place  in  1844,  by  J-  B.  Frechette.  They  differ  in 
the  ornamental  designs  on  the  title  page  from  the 
first  edition  and  printer's  errors  were  corrected,  but 
the  text  is  substantially  unaltered.  To  the  collector 
these  latter  editions  have  less  financial  value  than  the 
first  and  command  more  moderate  prices. 

Father  Durocher  gave  many  years  of  his  life  to 
the  study  of  the  language  of  the  Indians  at  Missions 
on  the  Saguenay  and  St.  Lawrence  rivers.  He  was 
the  translator  of  numerous  hymns,  sermons,  cate- 


Early  Prayer  Rooks. 


chisms  and  prayers  into  the  Montagnais  dialect. 
His  first  book  containing  hymns  and  a  few  prayers 
was  published  by  William  Neilson  at  Quebec  in 
1847.  It  is  a  little  volume  of  67  pages  printed  in 
duodecimo.  A  later  edition  was  issued  by  Louis 
Perrault,  of  Montreal,  in  1852.  This  is  enlarged  to 
1 68  pages.  Like  the  first  the  text  is  in  Montagnais. 
It  contains  the  approbation  of  the  Bishop  of  Quebec. 
Father  Durocher  was  also  the  translator  of  a  book  of 
chants  and  prayers  imprinted  by  Augustin  Cote  & 
Co.,  of  Quebec,  in  1856,  which  was  reprinted  in  an 
enlarged  form  by  the  same  publishers  in  1867.  He 
also  edited  a  book  containing  the  Catechism,  Creed 
and  prayers  that  Augustin  Cote  &  Co.,  in  1848, 
published.  They  reprinted  the  same  book,  revised 
and  enlarged,  in  1856.  In  each  case  the  body  of 
the  work  is  in  the  Montagnais  language. 

One  of  the  most  prolific  translators,  as  well  as 
one  of  the  most  self-denying  and  consecrated  work- 
ers among  Indians,  was  Bishop  Baraga,  who  devoted 
nearly  forty  years  of  his  life  to  this  service.  He  be- 
gan his  missionary  life  among  the  Ottawa  Indians  of 
Michigan  in  1830,  and  his  scholarship,  influence  and 
success  were  so  widely  recognized  that  he  was  made 
Bishop,  in  1856,  of  the  Diocese  of  Sault  St.  Mary. 
In  1865,  the  see  was  extended  and  his  jurisdiction 
\\as  known  as  that  of  Marquette  and  Sault  St.  Mary. 


Prayer  Books  among  the  Indians.  9 

His  death  occurred  in  Michigan  in  1868.  He  was  a 
man  of  unbounded  mental  activity  and  his  works  on 
Indian  subjects  are  regarded  as  authoritative  by 
students  of  philology. 

Through  his  influence  he  secured  money  from 
friends  in  Europe  and  was  enabled  to  have  several  of 
his  translations  published  in  Paris.  His  work  ex- 
tended to  grammars,  dictionaries,  primers,  cate- 
chisms, hymns  and  prayer  books.  Many  of  his 
Indian  productions  bear  an  American  imprint. 
Probably  the  earliest  is  that  of  a  book  containing 
prayers,  litanies,  hymns  and  a  catechism,  issued  by 
George  L.  Whitney,  of  Detroit,  in  1832.  It  is  a 
square  24mo  of  207  pages,  with  the  text  in  Ottawa. 
Another  edition,  bearing  the  date  of  1842  and  the 
imprint  of  Eugene  T.  Smith,  of  Detroit,  was  pub- 
lished in  a  i6mo  of  293  pages.  Others  followed 
from  the  presses  of  Bagg  &  Harmon,  of  Detroit,  in 
1846,  of  Joseph  A.  Hemann,  Cincinnati,  in  1855 
and  1858.  Benziger  Bros.,  of  New  York,  Cincinnati 
and  St.  Louis,  in  1874,  published  a  i6mo  prayer 
book,  the  joint  work  of  Bishop  Baraga  and  Rev. 
John  B.  Weikamp. 

The.  Rev.  Father  Dejean,  missionary  to  the  Otta- 
was,  translated  a  book  of  105  pages,  which  consisted 
of  catechism,  chants,  hymns  and  prayers.  It  was 
printed  by  George  L.  Whitney,  of  Detroit,  in  1830. 


io  Early  Prayer  Books. 

It  has  a  vocabulary  in  Ottawa  and  French.  The 
headings  to  the  pages  are  in  Latin  or  French.  The 
book  is  very  rare  and  but  few  copies  have  survived. 

Several  editions  of  prayer  books  have  been  trans- 
lated into  the  dialect  of  the  Cree  Indians.  The  Rev. 
Jean  N.  Laverlochere,  a  native  of  France,  was  mis- 
sionary at  James'  Bay  in  1847.  His  translations  ex- 
tended to  the  Catechism  and  a  number  of  prayers. 
On  account  of  failing  health,  his  work  was  taken  up 
by  his  successor,  the  Rev.  Andre  Garin.  The  book 
of  prayers,  bearing  the  names  of  both  missionaries, 
was  issued  by  Louis  Perrault,  of  Montreal,  in  1854. 
It  is  a  I2mo  volume  of  94  pages,  with  the  text 
in  the  Cree  language  and  the  headings  in  French. 
A  later  edition,  somewhat  enlarged  by  Father 
Lebret,  was  published  by  Louis  Perrault  at  Montreal 
in  1866.  Still  another  edition,  edited  by  Rev.  Jean 
P.  Gueguen,  was  printed  at  Montreal  in  1889  by 
C.  O.  Beauchemin  &  Son. 

Father  Lebret  also,  while  missionary  at  Ottawa 
River  and  Hudson  Bay,  compiled  a  book  of  prayers 
and  hymns  in  the  Cree  language  that  John  Lovell, 
of  Montreal,  printed  in  1866.  It  is  a  I2mo  of  277 
pages  with  the  headings  in  Latin  and  French. 

Father  Gueguen,  a  ready  and  expert  linguist, 
translated  for  the  Cree  Indians  at  Ottawa  River  a 
little  i6mo  book  of  prayers,  which  was  printed  at 


Prayer  Books  among  tJie  Indians.  \  \ 

Montreal  by  Beauchemin  &  Son  in  1887,  and  also  a 
primer  with  prayers  for  children  in  1889,  from  the 
press  of  Joseph  Fournier,  of  Montreal. 

A  book  of  i6mo  size,  and  192  pages,  containing 
prayers,  catechism  and  canticles  in  the  Cree  language 
translated  by  the  same  hand,  appeared  with  the  im- 
print of  Beauchemin  &  Son,  of  Montreal,  in  1889. 
An  abbreviation  of  this  work  intended  for  children 
came  the  same  year  from  the  same  press. 

The  Rev.  Jean  Baptiste  Thibault  was  the  translator 
of  a  book  of  prayers  published  at  Quebec  in  1855. 
It  is  wholly  in  the  Cree  language  and  is  a  i6mo  book 
of  142  pages.  A  larger  volume  of  prayers,  hymns 
and  Way  of  the  Cross  was  issued  at  Montreal  in 
1857  by  Louis  Perrault.  A  still  larger  volume,  num- 
bering 324  pages,  was  imprinted  by  Louis  Perrault 
&  Co.  in  1866.  The  text  is  in  Cree  and  the  head- 
ings in  French.  The  translator  in  each  case  was 
Father  Thibault. 

The  editors  of  all  these  books  of  prayers  in  the 
Cree  language  were  members  of  the  Order  of  the 
Oblates  of  Mary  Immaculate. 

The  Catechism,  prayers  and  hymns  in  Pottawotomi 
in  a  little  book  of  67  pages,  stereotyped  by  Monfort 
&  Conohans,  appeared  at  Cincinnati,  probably  about 
the  year  1844.  The  name  of  the  translator  is  not 
given.  The  Rev.  Christian  Hoecken  translated  a 


12  Early  Prayer  Books. 

prayer  book  into  the  same  language  that  was  print- 
ed by  W.  J.  Mullin,  of  St.  Louis  in  1844.  It  is 
an  i8mo  of  62  pages,  with  the  text  in  Pottawotomi 
and  the  headings  in  French. 

Another  prayer  book  was  published  by  John 
Murphy,  of  Baltimore,  in  1846.  It  contains  160 
pages  and  is  in  i6mo.  The  body  of  the  work  is 
in  Pottawotomi  and  the  headings  in  English.  An 
elementary  book  in  Pewani  and  Pottawotomi  con- 
taining the  Apostles'  Creed,  and  various  forms  of 
devotion  was  imprinted  by  John  Murphy,  of  Balti- 
more, in  1846.  It  is  in  size  a  241110  of  31  pages. 
The  Rev.  Christian  Hoeckin  labored  among  the  Pot- 
tawotomi Indians  at  the  Mission  station  of  St.  Stanis- 
laus on  the  Osage  river.  He  died  in  1851.  He 
belonged  to  the  order  of  Jesuits. 

The  Rev.  Maurice  Gailland  was  the  translator  of 
prayers  and  hymns  into  Pottawotomi,  in  a  32mo 
book  of  119  pages  printed  by  Francis  Saler,  of  St. 
Louis,  in  1866.  Later,  in  1868,  he  prepared  a 
larger  volume  of  prayers,  Catechism,  hymns  and 
vesper  service,  issued  by  Benziger  Bros.,  of  Cincin- 
nati. It  contains  calendar,  preface,  text  and  indices 
to  the  extent  of  550  pages.  It  is  in  size  a  i6mo. 

A  volume  of  litanies,  prayers  and  hymns  in  the 
Nipissing  language  was  issued  at  Montreal  by 
Ludger  Duvernay  in  1830.  It  is  an  i8mo  of  100 


Prayer  Books  among  the  Indians.  13 

pages.  The  translation  is  attributed  to  the  Rev. 
Jean  Claude  Mathevet.  Another  edition  in  i6mo, 
enlarged  to  156  pages,  was  published  by  John 
Lovell  at  Montreal  in  1854.  A  still  later  edition 
was  edited  by  Father  Lebret  and  published  at 
Montreal  in  1866. 

The  Way  of  the  Cross  was  translated  into  Nipis- 
sing  by  the  Rev.  Pierre  Richard  and  printed  by 
Louis  Perrault  in  1843  at  Montreal  in  a  I2mo  of 
26  pages. 

The  Rev.  Jean  Andre  Cuoq,  who  was  for  a  num- 
ber of  years  a  missionary  among  the  Nipissing 
Indians  at  the  Lake  of  the  Two  Mountains,  trans- 
lated a  book  containing  prayers  and  instructions 
that  John  Lovell,  of  Montreal,  published  in  1873, 
in  an  octavo  volume  of  64  pages. 

The  Rev.  Eugene  Vetromile,  D.D.,  was  a  most 
devoted  missionary  as  well  as  gifted  linguist  among 
the  tribes  of  the  Abnaki  Indians  of  Maine.  His 
translations  were  numerous  and  his  historical  works 
in  English  are  valuable  for  the  information  com- 
municated concerning  the  manners  and  customs  of 
the  Indians  with  whom  he  lived. 

A  Prayer  Book  containing  mass,  prayers,  ves- 
pers, hymns  and  Christian  doctrine  was  translated 
by  him  and  published  by  Edward  Dunigan  &  Bro., 
of  New  York,  in  1856.  It  is  called  the  "Indian 


14  Early  Prayer  Books. 

Good  Book,"  and  was  issued,  as  the  title  page 
states,  "for  the  benefit  of  the  Penobscot,  Passama- 
quoddy,  St.  John's,  Micmac  and  other  tribes  of  the 
Abnaki  Indians."  It  is  dedicated  to  Pius  the  Ninth, 
and  is  printed  in  a  i6mo  of  444  pages.  Another 
edition  was  published  by  Edward  Dunigan  &  Bro. 
in  1857.  A  third  edition,  enlarged  to  586  pages, 
was  issued  by  the  same  publishers  in  1858.  Father 
Vetromile  prepared  a  smaller  book  of  prayers  of  70 
pages  in  octavo,  that  appeared  with  a  like  imprint 
in  1858.  Another  volume,  chiefly  musical,  with 
litanies,  the  Gloria  and  the  Creed  arranged  for  in- 
toning was  issued  the  same  year  by  the  same  pub- 
lishers in  an  octavo  volume  of  45  pages. 

The  Rev.  James  B.  Romagne  compiled  a  prayer 
book  for  the  Penobscot  and  Passamaquoddy  Indians 
that  was  imprinted  by  H.  L.  Devereux,  of  Boston, 
in  1834.  The  title  page  states  that  the  book  was 
"printed  by  order  of  the  Right  Rev.  B.  Fenwick, 
Bishop  of  Boston."  It  is  a  small  i8mo  volume  of 
70  pages. 

A  book  of  prayers  and  hymns  in  the  Chippewa 
language  was  printed  on  the  missionary  press  at 
Wikwemikong,  Lake  Huron,  in  1865.  It  is  a  i6mo 
of  1 8  pages.  The  Rev.  Chrysostom  Verwyst  trans- 
lated a  book  of  prayers  and  meditations  into  Chip- 
pewa, which  was  published  at  St.  Louis  in  1880  in 


Prayer  Books  among  the  Indians.  i  5 

a  square  i6mo  of  602  pages.  Beauchemin  &  Valois, 
of  Montreal,  in  1880,  published  a  Book  of  Prayers  in 
Sauteux,  a  translation  by  Father  Lacombe,  in  a 
i6mo  of  382  pages. 

The  Rev.  Charles  A.  Engelhardt  translated  a 
book  of  prayers  of  14  pages  into  the  language  of 
the  Menominee  Indians,  that  was  published  at  St. 
Louis  in  1881.  A  larger  book,  known  as  the 
"Guide  to  Heaven,"  was  translated  by  him  and 
was  published  by  B.  Herder,  of  St.  Louis,  in  1882. 
It  covers  319  pages  and  the  text  is  chiefly  in 
Menominee. 

The  Rev.  Joseph  Marcoux,  with  the  aid  of  two 
other  missionaries,  as  is  supposed,  prepared  a 
prayer  book  wholly  in  Mohawk  that  bears  the 
imprint  of  Lane  &  Bowman,  of  Montreal.  It  was 
printed  in  1816  and  is  an  i8mo  of  100  pages.  It 
was  translated  while  Father  Marcoux  was  missionary 
to  the  Mohawk  Indians  at  St.  Regis.  It  is  an  ex- 
tremely rare  book,  as  only  two  copies  are  known  to 
bibliophiles.  Another  translation  was  printed  by 
John  Lovell  in  1852.  It  consists  of  204  pages  and 
is  in  size  a  i6mo.  The  same  translator  compiled  a 
little  book  containing  the  catechism  and  prayers  in 
Mohawk,  that  Louis  Perrault,  of  Montreal,  imprint- 
ed in  1854  in  a  i6mo  of  48  pages. 

The   Rev.  Jean  A.   Cuoq  was  the  translator  of   a 


1 6  Early  Prayer  Books. 

primer  with  prayers  and  canticles  in  Mohawk  issued 
by  John  Lovell,  of  Montreal,  in  1857.  It  is  a  little 
I2mo  book  of  24  pages.  Another  volume  of  460 
pages,  containing  varied  services,  came  from  the 
same  publisher  in  1865,  and  also  a  small  book  of 
devotions  in  octavo  of  49  pages  in  1873.  The  trans- 
lator in  each  case  was  Father  Cuoq. 

The  Rev.  James  Brown,  while  a  missionary  at  the 
Lake  of  the  Two  Mountains,  translated  a  book  of 
hymns  and  prayers  into  Mohawk,  that  John  Lovell, 
of  Montreal,  issued  in  1860. 

An  early  translation  of  a  prayer  book  in  the 
dialect  of  the  Siouan  tribes  is  contained  in  a  small 
volume  printed  by  George  L.  Whitney,  of  Detroit, 
in  1833.  It  is  in  i6mo,  and  consists  of  but  18 
pages.  It.  is  in  the  language  of  the  Winnebago 
Indians  and  was  translated  by  the  Rev.  Samuel 
Mazzuchelli.  Copies  are  in  the  Boston  Athenaeum 
and  in  the  library  of  Major  James  W.  Powell,  direct- 
or of  the  Bureau  of  Ethnology,  Washington,  D.  C. 

Mr.  Richard   R.  Elliott,  of  Detroit,  Mich.,  in  the 
American  Catholic  Review  writes: 
'"Father  Mazzuchelli,   who,   under   the  auspices  of 
Very  Rev.  Father  Gabriel  Richard,  of  Detroit,  suc- 
cessfully  labored    in    the     missionary    field     on     the 

1  American  Catholic  Quarterly  Review,  October,  1893,  pp.  708, 
709. 


Prayer  Books  among  the  Indians.  i/ 

shores  of  Lake  Michigan,  is  credited  by  Pilling  with 
being  the  first  to  publish  a  text  in  any  of  the  Siouan 
languages." 

The  Rev.  Modeste  Demers  became  a  missionary 
among  the  Indians  on  the  Columbia  river  in  1838. 
He  mastered  the  Chinook  Jargon  and  prepared  a 
book  containing  a  dictionary,  catechism,  prayers 
and  hymns  in  that  language.  The  Most  Rev.  F. 
N.  Blanchet  revised  it  in  1867,  and  later  Rev.  L.  N. 
St.  Onge  made  modifications  and  additions.  It  was 
published  in  1871  at  Montreal,  in  a  i6mo  book 
of  68  pages.  In  1847  Father  Demers  was  made 
Bishop  of  Vancouver  Island. 

The  Rt.  Rev.  Paul  Durieu,  a  zealous  worker 
among  the  Indians,  translated  a  book  of  Morning 
Prayers  into  Skwamish,  which  was  transcribed  into 
shorthand  by  Rev.  J.  M.  R.  Le  Jeune.  Bishop 
Durieu  has  also  translated  Morning  Prayers  into 
Stalo.  Both  of  these  books  were  published  in  1891 
at  Kamloops,  British  Columbia,  in  i6mos.  Father 
Le  Jeune  is  the  author  of  a  number  of  books  of  a 
devotional  character.  Finding  that  the  Indians  had 
great  difficulty  in  learning  English  letters  he  resort- 
ed to  short  hand  and  has  been  pre-eminently  suc- 
cessful in  educating  them  in  this  way.  He  prepared 
a  book  of  Night  Prayers,  and  another  of  Morning 
Prayers,  in  Shushwap,  that  were  printed  at  Kam- 


1 8  Early  Prayer  Books. 

loops,  B.C.,  in  1892.  In  each  case  the  text  is  in 
the  Shushvvap  language,  stenographic  characters,  with 
English  and  Latin  headings.  He  also  prepared  a 
Book  of  Prayers  in  the  language  of  the  Indians  of 
Thompson  river,  issued  in  1891  and  1892  at  Kam- 
loops.  From  the  same  press  in  1891  was  printed  a 
volume  of  prayers  in  Shush wap  by  Father  Gendre, 
and  rendered  into  short  hand  by  Father  Le  Jeune. 
It  is  in  32010. 

An  energetic  missionary  in  British  Columbia,  the 
Rev.  Adrien  G.  Morice,  has  invented  certain  syl- 
labic characters  that  have  greatly  facilitated  Indian 
instruction.  He  compiled  a  book  containing  the 
Catechism  and  Prayers  that  was  published  at 
Stuart's  Lake  in  1891.  It  is  a  i6mo  of  143  pages 
in  the  Dene  language,  a  dialect  of  the  Athapascan. 
The  opposite  pages  are  in  French. 

Other  editions  than  those  noted  here  have  ap- 
peared from  time  to  time  in  various  Indian  dialects, 
but  they  are  of  late  date  and  are  reproductions  or 
variants  for  the  most  part  of  earlier  publications,  and 
are  of  more  interest  to  the  philologist  than  to  the 
bibliophile. 


MANUAL 


0  F 


CATHOLIC   PRAYERS. 


In  the  Multitude  of  thy  Mercy,  I  will  come  into  thy 
Houfe; — I  will  worflvip  towards  thy  holy  Temple  in  thy 
Fear.  PSALM  v.  8 . 


PHILADELPHIA. 

PRINTED   for  the    SUBSCRIBERS, 
By  ROBERT    BELL.   Bookfeller,  in 


MDCC  LXXIV 

Fac-simile  of  the  title  paKe  of  "A  Manual  of  Catholic  Prayers 

published  by  Robert  Bell,  of  Philadelphia,  in  1774 

Exact  size. 


EARLY   PRAYER   BOOKS   OF  THE    ROMAN 

CATHOLIC   CHURCH,    PUBLISHED    IN 

THE  UNITED  STATES   AND 

CANADA. 


IT  is  generally  conceded  by  bibliophiles  that  the 
first  Prayer  Book  of  the  Roman  Catholic  Church 
published  in  the  United  States  was  the  i8mo  vol- 
ume issued  by  Joseph  Cruikshank  in  Philadelphia 
either  in  1770  or  1774.  The  date  cannot  be  exactly 
stated,  as  the  title  page  does  not  give  the  information. 
The  book  is  entitled  "The  Garden  of  the  Soul,"  and 
is  further  described  as  a  "  Manual  of  Spiritual  Exer- 
cises and  instructions  for  Christians,  who,  living  in 
the  world,  aspire  to  devotion."  It  is  a  reprint  of  the 
Seventh  London  edition.  There  is  a  wood  cut  of  the 
crucifixion  facing  the  title  page.  The  contents  con- 
sist of  Bible  texts,  Benedicite,  six  Psalms,  Benedictns, 
Vespers  in  Latin  and  English,  Compline  in  English, 
and  the  seven  Penitential  Psalms. 

A  copy  of  this  early  publication  is  preserved  in  the 
library  of  the  St.  Louis  University,  St.  Louis,  Mo. 

19 


2O  Early  Prayer  Books. 

Joseph  Cruikshank,  the  printer  of  this  book,  was  in 
business  in  Philadelphia  from  about  the  year  1/70  to 
1780.  He  was  a  member  of  the  Society  of  Friends, 
and  most  of  his  publications  represented  the  faith  he 
professed. 

Another  volume  of  an  early  imprint  was  issued  by 
Robert  Bell,  of  Philadelphia,  in  1774.  It  is  called 
"A  Manual  of  Catholic  Prayers,"  and  is  a  duo- 
decimo of  273  pages.  The  contents  are  in  the  fol- 
lowing order:  A  new  and  correct  table  of  the 
Movable  Feasts,  The  Feasts  and  Fasts  of  the  Church, 
The  Time  of  Marriage,  Morning  Prayers,  Prayers  for 
Night,  Devotions  for  Sunday,  Devotions  for  Monday, 
Devotions  for  Tuesday,  Devotions  for  Wednesday, 
Devotions  for  Thursday,  Devotions  for  Friday,  De- 
votions for  Saturday,  A  most  Devout  Act  of  Con- 
trition, An  Oblation  to  Almighty  God,  The  Litany 
of  Jesus,  The  Litany  of  the  Blessed  Virgin,  An  Ex- 
planation of  the  Mass,  Prayers  before  and  at  Mass, 
Instructions  for  Confession,  Prayers  after  Confession, 
Instructions  for  receiving  the  Holy  Eucharist,  The 
Seven  Penitential  Psalms,  The  Litany  of  the  Saints, 
Devout  Prayers,  Acts  of  Virtue,  with  the  Hymn  of 
St.  Ambrose  &c.,  Instructions  for  the  Sick,  A  Prayer 
in  Persecution,  Prayers  for  Women  in  Travail,  The 
Jesus  Psalter,  The  Rosary  of  Jesus,  The  Rosary  of 
the  Blessed  Virgin,  The  Prayers  of  St.  Bridget, 


Roman   Catholic  Prayer  Books.  2 1 

Meditations  on  Christ's  Passion,  Instructions  for 
serving  at  Mass,  Vespers,  or  Evening  Song  for 
Sunday,  and  Hymns  on  Sunday  Festivals.  Robert 
Bell,  who  published  this  book,  was  a  Scotchman  who 
came  to  Philadelphia  in  1766.  He  was  at  first  an 
auctioneer,  and  later  a  bookseller.  He  published  a 
number  of  important  works,  and  among  others  the 
first  American  edition  of  Paradise  Lost,  and  Black- 
stone's  Commentaries.  The  Revolution  disturbed 
his  book  business  and  he  returned  to  auctioneering. 
His  death  took  place  at  Richmond,  Va.,  in  1784. 

After  the  restoration  of  peace  with  Great  Britain, 
publishers  began  to  establish  their  business  on  a  basis 
that  led  to  the  multiplication  of  presses  and  books. 
Among  others  was  Mathew  Carey,  of  Philadelphia, 
who  was  a  most  industrious  publisher  of  the  religious 
literature  of  the  Latin  Church.  In  1792  he  imprinted 
a  I2mo  edition  of  "The  Garden  of  the  Soul,"  on 
159  pages.  He  also  issued  "  The  Devout  Christian's 
VadeMecum,"  in  1789,  and  another  edition  in  1792. 
Warner  &  Hanna,  of  Baltimore,  published  the  same 
book  in  1801  in  a  321110  of  235  pages,  and  also  in 
1812.  Owen  Phelan,  of  New  York,  issued  it  in 
1840,  and  in  later  years  it  has  been  put  into  print  by 
nearly  all  the  publishers  in  the  great  cities.  Warner 
&  Hanna  imprinted  in  1809  the  first  American  edi- 
tion of  "True  Piety"  in  an  i8mo  book  of  528 


22  Early  Prayer  Books. 

pages.  This  volume  was  also  issued  in  1824,  at 
Lexington,  Ky.,  at  the  office  of  the  Kentucky 
Gazette. 

Bernard  Dornin  was  the  publisher  of  many  books 
and  pamphlets  relating  to  the  Roman  Catholic  faith. 
They  were  sent  forth  from  his  publishing  houses  in 
Baltimore,  New  York  and  Philadelphia.  "A  Cate- 
chism," followed  by  prayers,  came  from  his  house  in 
1808  and  1810.  The  second  edition  of  "The  Pious 
Guide,"  printed  in  1808,  bears  his  name.  The  first 
edition  of  this  latter  book  came  from  the  press  of 
James  Doyle,  of  Georgetown,  D.  C.,  in  1791. 
"The  Roman  Catholic  Manual,"  a  collection  of 
prayers,  anthems  and  hymns,  was  published  by 
Manning  &  Loring,  of  Boston,  in  1803,  in  a 
24mo  of  287  pages.  The  same  book  in  i8mo  of 
184  pages  was  issued  by  J.  T.  Buckingham,  of 
Boston,  in  1811.  "Man's  Only  Affair:  or  Reflec- 
tions on  the  Four  Last  Things  to  be  Remembered," 
a  book  containing  prayers  of  Mass,  Vespers,  etc., 
was  printed  by  J.  Seymour,  of  New  York,  in  1813, 
in  a  241110  of  288  pages.  The  title  page  bears  the 
line,  "  First  American  Edition." 

Eugene  Cummiskey,  of  Philadelphia,  was  a  pro- 
lific publisher  through  many  years.  He  issued 
'True  Piety"  in  1824,  and  an  enlarged  edition  in 
1832.  "The  Devout  Christian's  Vade  Mecum  "  and 


Roman   Catholic  Prayer  Books.  23 

other    devotional    works   were    disseminated    by    his 
presses  from  1820  to  1840. 

Joseph  Milligan,  of  Georgetown,  D.  C.,  published 
"The  Pious  Guide"  in  1815  and  1825.  Also,  in 
the  latter  year,  he  issued  "True  Piety."  William 
H.  Creagh,  of  New  York,  published  "The  Chris- 
tian's Monitor"  in  i8mo  in  1819,  and  also  "The 
Roman  Missal"  in  English  in  1822.  John  Doyle, 
of  the  same  city,  issued  "The  Layman's  Ritual" 
in  1834.  "The  Catholic  Christian's  Guide  to 
Heaven"  appeared  in  1830,  and  "The  Catholic's 
Manual"  in  1832,  with  the  imprint  of  James  Ryan, 
of  New  York  City.  Joseph  Robinson,  of  Baltimore, 
published  "A  Manual  for  St.  Mary's  Seminary"  in 
1838,  and  the  same  year  Charles  T.  Young,  of 
Boston,  issued  "The  Catholic  Spiritual  Prayer 
Book."  In  1829  Fielding  Lucas,  of  Baltimore,  im- 
printed a  book  bearing  the  title  ' '  The  Office  of  the 
Holy  Week."  This  was  reissued  in  1834  by 
Fielding  Lucas,  Jr.  In  the  same  year  this  publisher 
impressed  a  large  number  of  Prayer  Books  of  various 
sizes  and  contents.  These  are  some  of  the  titles: 
"The  Catholic  Manual,"  "The  Christian's  Guide  to 
Heaven,"  "The  Path  to  Paradise,"  "The  Pious 
Guide,"  "Hohenlohe's  Prayer  Book,"  "The  Key 
to  Paradise,"  "  Garden  of  the  Soul,"  "  Daily  Devo- 
tion," "The  Poor  Man's  Manual,"  "The  Pocket 


24  Early  Prayer  Books. 

Manual,"  "The  Pocket  Missal"  and  "The  Lenten 
Monitor."  Nearly  all  these  editions  were  repeated 
in  1844,  1847,  a°d  in  later  years. 

John  Murphy  was  one  of  the  earliest  publishers  in 
Baltimore  of  devotional  literature.  The  house,  later 
known  as  John  Murphy  &  Co.,  has  had  a  long  and 
honored  career.  Prayer  Books  bearing  the  titles 
already  mentioned,  and  many  others  through  ex- 
tended years,  have  been  issued  by  this  firm.  Promi- 
nently among  others  should  be  mentioned  "St. 
Vincent's  Manual,"  published  in  1850,  in  an  illus- 
trated and  illuminated  volume  of  787  pages.  There 
are  no  less  than  fourteen  variations  of  impressions 
and  binding.  The  book  has  gone  through  many 
editions  and  has  maintained  its  popularity. 

Other  firm  names  frequently  seen  on  the  title 
pages  of  Prayer  Books,  chiefly  of  recent  years,  are 
those  of  Dunigan  &  Bro.,  D.  &  J.  Sadlier  &  Co., 
P.  O'Shea,  and  Benziger  Bros.,  of  the  city  of  New 
York,  Henry  McGrath  &  Sons,  of  Philadelphia,  and 
P.  Donahoe,  of  Boston. 

In  Canada  it  is  claimed  that  the  first  book  pub- 
lished in  Montreal  has  this  title :  ' '  Reglement  de  la 
Confrerie  de  1'  Adoration  Perpetuelle  du  S.  Sacre- 
ment  et  de  la  Bonne  Mort."  It  bears  the  imprint  of 
F.  Mesplet  &  C.  Berger,  and  the  date  1776.  It  is 
a  i6mo,  and  is  valued  by  collectors  at  $15.00 


REGLEMENT 

DE  LA  -CONFRER1E 
DE    L'ADOR AXIOM    PERPELTUELLE 

D  U 

S.   S4CREMENT 

E  T 

DE  Lyf  BONNE  MORT. 

Ertgee  dans  1  Eglife  P»rcn^ale  de  Ville-Ma- 
xie,  en  1'Ifle  de  JMomrcal,  ea  Canada. 

fLtliUon.  revut,  corn  fee  &  avpmttttce . 


hez   F.  MESPLET  &  C.  BERGEP  ,  Tmpri. 
mcuri  &  Libr aires ;  p/<&  le  Marche.  1776. 


Fac-simile  of  the  title  page  of  the  first  hook  of  Devotion 
printed  at  Montreal,  Canada.     Exact  size. 


Roman   Catholic  Prayer  Books.  25 

In  1777  F.  Mesplet  imprinted  in  I2mo  a  volume 
entitled:  "  Officium  in  honorem  Domini  nostri 
J.  C.  summi  sacerdotis  et  omnium  sanctorum  sacer- 
dotum  ac  ICvitarum." 

Another  early  printer  was  John  Neilson,  of 
Quebec.  A  book  with  devotional  forms  is  extant 
called:  "  Recueil  de  cantiques,  a  1'usage  des 
Missions,  des  Retraites  et  des  catechismes,"  etc.  It 
bears  the  date  of  1796,  and  is  in  two  duodecimo 
volumes.  It  is  the  second  edition.  The  first  edition 
is  supposed  to  have  been  printed  in  1785  or  1786. 
Other  issues  were  made  by  the  same  publisher  in 
1797  and  1804,  and  by  Thomas  Gary  &  Co,,  of 
Quebec,  in  1840.  The  name  of  John  Neilson  also 
appears  on  the  title  page  of  "  Heures  romaines,  en 
gros  caracteres,  contenant  les  offices  de  la  Sainte 
Vierge  et  des  morts,  pour  1'usage  des  congre- 
ganistes,"  etc.,  printed  at  Quebec  in  1796.  The 
second  edition  is  dated  1812.  His  imprint  is  again 
found  on  the  book  entitled :  "  Le  graduel  remain  a 
1'usage  du  Diocese  de  Quebec,"  published  in  octavo 
in  the  year  1800.  It  reappeared  in  1801,  1802  and 
1812.  The  edition  of  1827  bears  the  firm  name  of 
Neilson  &  Cowan,  of  Quebec.  "Instructions  chre- 
tiennes  pour  les  jeunes  gens,"  etc.,  was  published  by 
John  Neilson,  at  Quebec,  in  1807. 

In    1797    Louis    Germain,    of    Quebec,    published 


26  Early  Prayer  Books. 

"  La  Journee  du  chretien,  sanctifiee  par  la  priere  et 
la  meditation,"  in  a  241110  book  of  276  pages. 
Lane  &  Bowman,  of  Montreal,  impressed  another 
edition  in  1816. 

' '  La  solide  devotion  a  la  tres  sainte  famille  de 
Jesus,  Marie  et  Joseph,"  was  printed  in  i6mo  at 
Quebec  in  1809,  and  at  Montreal  in  1841.  Another 
with  the  more  elaborate  title :  ' '  Omcium  in  festo 
sanctae  familiae  Jesu,  Maria,  Joseph,  Quod  cele- 
bratur  in  Dioecesi  Quebecensi,  Dominica  tertia  post 
Pascha,"  etc.,  was  published  in  the  same  city  in 
1810.  "Offices  de  la  Sainte  Vierge  et  des  Morts. 
Avec  les  prieres  de  la  Messe,"  etc.,  has  Montreal 
as  the  place  of  publication,  and  the  date  1844. 
A  devotional  book  with  the  title :  ' '  Instructions  sur 
les  devotions  du  saint  Rosaire,"  etc.,  came  from  the 
press  of  C.  Le  Francois,  of  Quebec,  in  1821  in  I2mo. 

A  little  book  containing  prayers,  that  has  gone 
through  numerous  editions  with  the  imprint  of  vari- 
ous publishers,  is  known  as  "  Le  petit  Catechisme  du 
diocese  de  Quebec."  It  appeared  in  1815,  1817, 
1818,  1838,  1843,  1845,  1848,  1850  and  probably 
in  many  other  years. 


,-  Eoe  Niyoh  Raodeweyeaa, 
\  Oooghfadogeaghdge  Yondadderighwanon- 
NE<      doeotha, 

/  Siyagonnoghfode     Enyondereanayendagh- 
V      kwagge, 

Yotkade,  Kapttelhogough  ne  Karighwadaghkwe- 
agb  Agayea  neoni  Ale  Tcttament,    neoni  Nlyadegari* 
ne  Kjtmwtji&ahagA  Swiyeivenoteagk. 


Tehoeowenadenyough  Lawrence  Claeffe,  Eowenagaradatsk 
William    Andrews,    Rpnwanha.  -  u^h     0*gwekoe*wig1we 
Rodirighhoenj   Raddjyadanorough   neoni    Ahoenwadi 
gonuyofthagge    Thoder^ghwawaakhogk    ne    W,ahoon 
Agari^hhowanha   Niyoh   Raodeweyena 


teragpas   Eghtjeeagh   ne  ong-  ehoonwe,  neoni 
i/yodoghiwhen;ooktannighhoegli  etho  ahadyeandough. 


n 


Fac-simile  of  the  Indian  title  page  of  the  Mohawk  Prayer  Book,  printed  by 
William  Bradford,  of  New  York,  in  1715.     Exact  size. 


PRAYER   BOOKS   OF  THE   CHURCH    OF 

ENGLAND,   AND   THE   AMERICAN 

EPISCOPAL   CHURCH   AMONG 

THE   INDIAN   TRIBES. 


It  cannot  be  charged  upon  Christian  peoples  that 
they  have  neglected  the  spiritual  training  of  the 
Indians  of  North  America.  The  Eliot  Bible  ap- 
peared more  than  a  hundred  years  before  the  first 
Bible  in  English,  with  an  American  imprint,  was 
issued  in  the  United  States  by  Robert  Aitken,  in 
Philadelphia.  A  portion  of  the  Book  of  Common 
Prayer  of  the  Church  of  England,  in  the  Mohawk 
language,  antedates  the  first  Prayer  Book  in  English, 
printed  in  this  country,  by  nearly  three  quarters  of  a 
century. 

The  Society  for  the  Propagation  of  the  Gospel  in 
Eoreign  Parts,  as  early  as  1704,  sent  a  missionary  to 
labor  among  the  Mohawk  Indians.  He  was  the 
Rev.  Mr.  Moor,  who  did  not  remain  long  enough 
to  make  any  translations.  The  first  person  who 
translated  to  any  considerable  extent  was  the  Rev. 

27 


28  Early  Prayer  Books. 

Mr.  Freeman,  a  minister  of  the  Reformed  Dutch 
Church  at  Schenectady.  The  entire  Gospel  of  St. 
Matthew,  chapters  in  Genesis  and  Exodus,  and  sev- 
eral of  the  Psalms,  were  translated  by  him.  In  the 
absence  of  any  regularly  appointed  missionary,  he 
gave  the  Indians,  in  their  own  language,  Morning 
and  Evening  Prayer  from  the  English  Book.  These 
translations  remained  in  manuscript.  In  1712,  the 
English  Society  sent  out  Rev.  William  Andrews  as 
missionary,  and  he  was  directed  to  have  Mr.  free- 
man's manuscript  printed.  He  was  assisted  in  the 
work  by  Lawrence  Claesse,  who  acted  as  an  inter- 
preter. It  is  likely  the  original  manuscript  was  en- 
larged through  the  assistance  thus  obtained.  The 
book  was  printed  in  1715,  by  William  Bradford, 
of  New  York  City.  It  is  a  small  quarto  of  115 
pages.  It  has  two  title  pages,  one  in  English,  and 
the  other  in  Mohawk.  The  text  is  entirely  in 
Mohawk,  though  the  headings  to  the  prayers  are 
both  in  the  English  and  Indian  languages.  In  addi- 
tion to  the  Morning  and  Evening  Prayer,  the  book 
contains  the  Litany,  the  Church  Catechism,  Family 
Prayers  and  several  chapters  of  the  Old  and  New 
Testaments.  This  publication  is  ranked  among  the 
rarest  Americana.  A  copy  in  the  Murphy  sale 
brought  $112.00,  and  another  in  a  catalogue  of 
Quaritch  was  marked  at  $240.00,  in  extra  binding 


Prayer  Books  among  tJie  Indians.  29 

of  crimson  morocco.  Copies  of  the  book  are  pre- 
served in  the  British  Museum,  the  Lenox  Library 
and  the  collections  of  the  New  York  Historical 
Society. 

A  partial  reprint  of  this  book  was  made  by 
Richard  &  Samuel  Draper,  of  Boston,  in  1763.  It 
contains  Morning  and  Evening  Prayer,  the  Litany 
and  Catechism,  and  is  a  small  quarto.  It  covers 
but  24  pages.  It  omits  the  chapters  from  Scripture 
found  in  the  edition  of  1715.  A  copy  at  the  Brinley 
sale  brought  $50.00. 

"In  1762,"  says  the  Rev.  William  M.  Beau- 
champ,  D.D.,  in  The  Church  Eclectic  of  1881, 
"with  a  prospect  for  continued  peace,  Sir  William 
Johnson  turned  his  attention  more  directly  to  the 
improvement  of  ithe  Six  Nations.  He  was  earnest 
in  helping  all  efforts  for  their  conversion  and  educa- 
tion, and  his  position  and  long  experience  gave  him 
practical  insight  into  measures  affecting  their  welfare. 
Most  of  the  Mohawks,  and  some  of  the  Oneidas  and 
Tuscaroras  could  not  read,  and  he  often  furnished 
them  suitable  books.  As  knowledge  spread  among 
them,  the  need  of  a  new  edition  of  the  Indian  Prayer 
Book  attracted  his  attention,  and  he  undertook  its 
publication  at  his  own  expense,  securing  the  Rev. 
Dr.  Barclay  to  superintend  the  work.  With  a  copy 
of  the  old  edition  he  sent  translations  of  the  singing 


30  Early  Prayer  Books. 

psalms,  the  Communion  Office,  that  of  Baptism,  and 
some  prayers  which  he  desired  added.  When  com- 
pleted the  book  was  an  octavo  of  204  pages." 

But  the  publication  met  with  many  vexatious  in- 
terruptions, and  it  did  not  appear  from  the  press 
until  six  years  had  expired.  Mr.  William  Weyman, 
the  New  York  printer,  was  sorely  tried  in  getting 
the  type  for  the  long  and  unfamiliar  words  of  the 
Iroquoian  language.  Added  to  the  other  detentions 
was  the  death  of  the  Rev.  Dr.  Barclay  in  1764. 
His  place  was  taken  by  Colonel  Daniel  Claus,  who 
was  an  Interpreter  in  the  Indian  Department  of 
General  Johnson,  and  well  fitted  for  the  work  by  his 
knowledge  of  the  Mohawk  tongue.  Another  delay 
was  occasioned  by  the  death,  in  1768,  of  Mr.  William 
Weyman.  The  work  was  then  taken  up  by  Hugh 
Gaine.  It  seems,  also,  that  Rev.  John  Ogilvie,  of 
Trinity  Church,  New  York,  was  called  upon  to 
assist  in  the  corrections.  He  had  at  one  time 
ministered  to  the  Mohawks  as  a  missionary.  The 
title  page  states  that  it  was  the  joint  work  of 
Andrews,  Barclay  and  Ogilvie.  The  book  that  had 
seen  so  many  delays  and  set-backs  at  last  was  given 
to  the  Indians  in  1769.  It  is  an  octavo,  with  the 
imprint  of  W.  Weyman  and  Hugh  Gaine,  of  New 
York.  Its  contents  are  indicated  by  the  title  page 
reading,  "The  order  For  Morning  and  Evening 


Prayer  Books  among  the  Indians.  3  I 

Prayer,  And  Administration  of  the  sacraments,  and 
some  other  offices  of  the  Church,  Together  with  A 
Collection  of  Prayers,  and  some  Sentences  of  the 
Holy  Scriptures,  necessary  for  Knowledge  and 
Practice." 

This  book,  though  not  considered  as  rare  as  the 
first  edition,  commands  a  large  price.  A  copy  was 
sold  at  the  Brinley  sale  for  $75.00. 

The  next  edition  takes  us  to  Canada.  One  of  the 
earliest  printers  in  that  country  was  William  Brown, 
who  established  his  business  at  Quebec  in  1763  or 
1764.  For  a  time  he  had  Thomas  Gilmore  as 
partner,  but  on  the  death  of  the  latter,  Brown  con- 
tinued the  printing  trade  alone. 

The  difficulties  that  beset  the  publication  of  the 
Mohawk  Prayer  Book  of  1780  are  set  forth  in  the 

ADVERTISEMENT. 

The  Edition  of  Indian  Prayer-books  published  in  the  Year  1769 
consisting  of  a  small  number  were  soon  delivered  out  to  the 
Indians  except  a  few  which  were  with  the  late  Sir  William 
Johnson's  Library  seized  and  made  away  with  by  the  Rebels  in 
1776.  It  being  besides  an  Edition  replete  with  mistakes,  owing 
to  the  disadvantage  of  no  one  inspecting  the  Correction  who  un- 
derstood the  Mohawk  Language  in  any  degree  tolerable,  and  the 
Indians  could  make  no  Sense  of  several  passages  in  the  Book. 
For  which  reasons  those  Mohawks  who  fled  in  the  course  of  the 
American  Rebellion  to  Canada  for  protection,  petitioned  His 
Excellency  General  Haldimand  to  have  a  new  Edition  printed, 
for  fear  of  the  Books  getting  irrecoverably  lost,  in  particular  as 
a  Gentleman  resided  then  in  Montreal,  that  read  and  understood 


32  Early  Prayer  Books. 

the  Mohawk  Language  so  as  to  undertake  the  Correction  of  the 
Book  for  the  press :  which  request  His  Excellency  General 
Haldimand  granted  the  petitioners,  ordering  1,000  copies  to  be 
printed,  and  the  Indians  acknowledged  with  high  satisfaction  and 
gratitude.  At  the  same  time  it  is  here  to  be  noticed,  that  as  that 
Gentleman's  employ  would  not  permit  him  to  remain  at  Quebec 
during  the  whole  printing  of  the  Book  :  Almost  one  half  of  it 
was  corrected  at  Montreal  and  sent  weekly  by  half  sheets  to 
Quebec,  when  time  and  expence  would  not  allow  a  Revisal  of 
Proofs,  by  which  means  some  Errors  tho'  of  no  material  conse- 
quence here  and  there  crept  in  on  account  of  the  Printer's  being 
an  entire  stranger  to  the  Language,  and  obliged  to  go  on  with 
the  printing  of  it  letter  by  letter,  which  made  it  a  very  tedious 
piece  of  work,  until  the  Gentleman  return'd  to  Quebec  and 
finish'd  the  remainder  of  the  Book  with  all  the  dispatch  and 
care  in  his  power.  It  is  therefore  to  be  hoped  the  above 
mentioned  imperfections  will  for  the  present  be  excused  until 
another  Edition  may  be  published  with  more  convenience  and 
accuracy,  this  being  intended  only  to  prevent  the  Book's  getting 
out  of  print. 

However  such  as  the  Book  now  is,  it  has  in  general  been  freed 
from  a  great  number  of  errors  both  as  to  Translation  as  Or- 
thography, many  words  were  separated  that  should  not  have 
been  joined  in  one,  and  others  vice  versa :  \  The  different  Ac- 
cents have  been  introduced  to  facilitate  the  Pronunciation  of  the 
long  Words  which  never  were  made  use  of  before,  with  many 
more  necessary  alterations  too  tedious  to  mention,  all  owing  to 
the  many  mistakes  of  the  first  Edition  which  were  copied  by  the 
second. 

The  mode  of  Spelling  which  has  been  adopted  by  this  Edition, 
is  the  most  familiar  the  Indians  are  now  acquainted  with, 
making  use  of  only  sixteen  Letters*  in  the  Alphabet  on  account 
of  their  not  being  well  capable  of  pronouncing  labials  and  their 

\  Paulus  Sahonwddi,  the  Mohawk  Clerk  and  School-master,  being  present  at  the 
correction  of  every  proof-sheet  to  approve  of  their  being  properly  placed,  &c. 

*A  cdeghiknorstuwy. 


Prayer  Books  among  the  Indians.  33 

Language  chiefly  consisting  of  Gutturals  for  which  both  former 
Editions  have  adopted  the  Letters  G  H  and  H  H  and  it  was 
thought  best  to  retain  it  on  account  of  the  Indians  used  to  it 
since  they  begun  to  be  acquainted  with  Letters,  and  their 
Dialect,  nature  of  Speech  and  Sound  being  such  as  not  well  to 
admit  of  any  other  than  the  Scots  or  German  Accent  which 
seems  to  be  the  best  adapted  for  it.  So  that  by  these  means  the 
Mohawk  Language  has  been  brought  to  a  kind  of  Orthographical 
Standard,  by  which  the  Indians  may  go  in  writing  their  own 
Tongue,  and  for  which  they  hitherto  had  no  Rule. 

Like  the  other  editions  the  text  is  entirely  in 
Mohawk,  with  the  exception  of  the  headings.  The 
book  is  an  octavo  of  208  pages.  Copies  can  be 
seen  in  the  British  Museum,  and  the  Library  of 
Congress,  Washington,  D.  C.  The  one  offered  at 
the  Brinley  sale  brought  $40.00 

In  1781  Fleury  Mesplet  printed  at  Montreal  a 
Primer  in  Mohawk  and  English  for  the  use  of 
children.  It  also  contains  the  Church  Catechism 
and  a  number  of  prayers.  It  concludes  with  a  note 
in  Mohawk  signed  "  Sotsitsyowane."  The  book  is 
a  square  24010  of  97  pages  and  is  exceedingly  rare. 
No  other  copy  has  come  to  light  save  the  one  in  the 
British  Museum.  There  was  a  reprint  of  the  book 
in  London  in  1786,  by  C.  Buckton.  It  is  essentially 
a  reproduction,  as  it  differs  in  but  a  few  minor  par- 
ticulars. This  is  also  very  rare,  as  a  copy  at  the 
Brinley  sale  brought  $40.00.  In  a  recent  letter  to 
the  author,  the  Rev.  W.  M.  Beauchamp,  U.D.. 


34  Early  Prayer  Books. 

says:  "I  imagine  that  the  Primer  was  compiled  by 
Paulus  Sahonwadi,  the  Mohawk  teacher  and  clerk, 
who  superintended  the  accentuation  of  the  Prayer 
Book  of  1780,  most  of  the  time  at  Montreal,  but 
partly  at  Quebec.  Indian  names  are  of  uncertain 
orthography,  and  Sahonwadi  is  quite  probably 
equivalent  to  the  Sotsitsyowane  who  signs  the  note 
at  the  end.  In  fact,  in  this  Mohawk  note  he  speaks 
of  himself  as  one  who  taught  the  Scriptures  and 
catechised  the  children.  I  have  not  now  time  to 
translate  and  get  the  full  sense  of  his  note.  I  think, 
however,  he  was  the  compiler,  from  the  time,  name 
and  general  agreement  with  Johnson's  Prayer  Book. 
The  likeness  of  the  names  is  much  closer  than 
usual." 

In  1842  an  edition  of  the  Book  of  Common 
Prayer  in  English  and  Mohawk  was  printed  at 
Hamilton,  Canada.  There  are  two  title  pages. 
The  one  in  English  reads  as  follows:  "The  Book 
of  COMMON  PRAYER,  according  to  the  use  of  the 
CHURCH  OF  ENGLAND,  translated  into  the  Mohawk 
language,  compiled  from  various  translations,  re- 
vised, corrected,  and  prepared  for  the  press,  under 
the  direction  of  the  Rev.  Abraham  Nelles,  Chief 
Missionary  in  the  service  of  the  Company  for  the 
Propagation  of  the  Gospel  in  New  England  and 
the  parts  adjacent  in  America.  The  Collects,  the 


Prayer  Books  among  the  Indians.  35 

Service  of  Baptism  of  such  as  are  of  Riper  Years, 
the  Order  of  Confirmation,  the  Visitation  of  the 
Sick,  the  Communion  of  the  Sick,  Thanksgiving  of 
Women  after  Child  Birth,  &c.,  Translated  by  John 
Hill,  Junr.,  Appear  in  Mohawk  for  the  first  time, 
in  this  Edition  of  the  Prayer  Book.  Hamilton: 
Printed  at  Ruthven's  Book  and  Job  Office,  &c.. 
King  Street,  1842." 

The  Mohawk  title  page  covers  the  opposite  leaf. 
On  the  back  of  this  is  the  Table  or  ' '  Contents  ' '  in 
both  English  and  Mohawk.  This  is  followed  by  the 

PREFACE. 

As  this  translation  into  the  Mohawk  Language  of  the  Book  of 
Common  Prayer  of  the  Church  of  England,  has  been  revised 
and  reprinted  at  the  expense  of  the  Company,  commonly  called 
the  New  England  Company,  a  brief  statement  of  the  origin  and 
objects  of  that  Corporation  and  of  their  introduction  to  the  pres- 
ent Canadian  Mohawks,  may  form  an  appropriate  preface. 

The  Company  was  originally  constituted  a  corporation  under 
the  name  of  "The  President  and  Society  for  the  propagation  of 
the  Gospel  in  New  England,"  by  an  ordinance  issued  in  1649. 
Under  the  authority  of  this  ordinance  a  general  collection 
was  made  in  all  the  Counties,  Cities,  Towns,  and  Parishes  in 
England  and  Wales,  and  lands  were  purchased  with  the  money 
so  collected. 

On  the  Restoration  a  Royal  Charter,  dated  yth  February,  14 
Car :  2d  was  issued,  erecting  the  Corporation  anew  by  a  title 
which  it  still  bears,  "The  Company  for  the  propagation  of  the 
Gospel  in  New  England  and  the  parts  adjacent  in  America." 

Amongst  the  purposes  of  this  Society  the  Charter  states  it  to 
be  "for  the  further  propagation  of  the  Gospel  of  Jesus  Christ 
amongst  the  heathen  natives  in  or  near  New  England,  and  the 


36  Early  Prayer  Books. 

parts  adjacent  in  America,  and  for  the  better  civilizing,  educa- 
ting, and  instructing  of  the  said  heathen  natives  in  learning  and 
in  the  knowledge  of  the  true  and  only  God,  and  in  the  Protestant 
Religion  already  owned  and  publicly  professed  by  divers  of  them, 
and  for  the  better  encouragement  of  such  others  as  shall  embrace 
the  same,  and  of  their  posterities  after  them,  to  abide  and  con- 
tinue in  and  hold  fast  the  said  profession." 

The  Honourable  Robt.  Boyle,  a  man  not  more  distinguished 
as  a  Philosopher  than  as  a  Christian,  was  appointed  the  first 
Governor,  and  held  that  office  for  about  30  years.  Under  his 
will  a  handsome  annuity  was  settled  on  the  Company,  and  their 
means  were  subsequently  increased  by  other  pious  and  well 
disposed  persons,  especially  by  a  bequest  from  an  eminent  dis- 
senting minister,  the  Rev.  Dr.  Daniel  Williams. 

It  was  this  Company,  composed  as  it  always  has  been,  partly 
of  members  of  the  Church  of  England  and  partly  of  Protestant 
dissenters,  which  supported  various  missionary  undertakings  in 
New  England  during  the  seventeenth  century.  Their  endeavours 
were  continued  for  the  same  purpose  through  the  greater  part  of 
the  eighteenth,  until  interrupted  and  for  some  time  suspended  by 
the  war  between  Great  Britain  and  most  of  her  American  Con- 
tinental Colonies,  which  ended  in  the  acknowledgment  of  the 
independence  of  those  colonies  as  the  United  States. 

The  operations  of  the  Company  have  since  been  carried  to  the 
neighbouring  Provinces  of  New  Brunswick  and  Canada,  latterly 
principally  directed  to  that  part  of  Canada  formerly  called 
Upper  Canada,  where,  in  addition  to  Schools  and  other  es- 
tablishments for  the  instruction  of  Indians  in  useful  learning, 
this  Company  has  contributed  largely  to  the  repairing  of  the 
Church  at  the  Mohawk  Village  on  the  Grand  River,  and  has 
caused  another  Church  to  be  built  lower  down  on  the  same 
River  at  the  Tuscarora  Village.  In  both  service  is  now  regu- 
larly performed  by  Ministers  of  the  Anglican  Church  duly  or- 
dained, whose  income  is  supplied  from  the  funds  of  this  Com- 
pany. Through  this  connection  with  the  Mohawks,  Tuscaroras, 
and  their  neighbours,  the  Company  is  so  far  fulfilling  the  first 
intention  of  its  foundation,  for  the  six  nations,  of  which  they 


Prayer  Books  among  the  Indians.  37 

form  a  portion,  were  originally  inhabitants  of  parts  of  North 
America,  included  in  what  was  once  called  New  England,  and 
the  present  attendants  upon  the  Grand  River  Churches  may  be 
regarded  as  immediate  descendants  of  the  first  objects  of  the 
Company's  labours. 

The  present  revision  of  the  translation  of  the  Prayer  Book  has 
been  undertaken  in  compliance  with  the  pressing  solicitations  of 
several  of  the  most  attentive  members  of  these  increasing  con- 
gregations, enforced  by  the  special  recommendation  of  their 
ministers,  without  whose  zealous  and  diligent  exertions  it  could 
not  have  been  so  properly  executed. 

Several  translations  of  religious  books  into  the  Indian 
languages  have  been  formerly  made,  about  20  years  after  the 
formation  of  this  Company,  the  Rev.  J.  Eliot,  called  the  Apostle 
of  the  Indians,  translated  Baxter's  Call,  the  Psalter,  Catechism 
and  Practice  of  Piety,  and  afterwards  the  whole  Bible.  In 
his  correspondence  with  the  Honble.  Robert  Boyle,  then  the 
Governor,  he  expresses  much  anxiety  about  the  completion  of 
this  work,  which  however,  he  lived  to  complete,  (a.}  But  no 
translation  of  the  Book  of  Common  Prayer  appears  to  have  been 
made  before  that  by  the  Rev.  Mr.  Andrews,  a  Missionary  in  the 
service  of  the  Society  for  the  Propagation  of  the  Gospel  in 
Foreign  Parts,  which  was  printed  at  New  York  in  1715. 

There  was  another  dated  at  New  York,  1769,  containing  the 
Communion  office,  with  that  of  Baptism,  Matrimony  and  Burial, 
which  bears  the  name  of  the  Rev.  H.  Barclay. 

In  1780  an  Indian  Prayer  Book  was  published  by  direction  of 
Gen.  Haldimand,  at  Quebec. 

Another  was  printed  in  1787,  in  London,  at  the  expense  of  the 
British  Government,  to  which  was  added  for  the  first  time,  a 
translation  of  the  Gospel  of  St.  Mark,  concerning  which  the 
following  particulars  may  not  be  uninteresting.  "During  the 


38  Early  Prayer  Books. 

winter  of  1771,"  says  the  Rev.  Dr.  Stuart,  then  missionary  to 
the  six  nations,  in  a  letter  to  a  friend,  "I  first  became  acquaint- 
ed with  Captain  Brant,  he  lived  at  the  Mohawk  Village,  Canajo- 
harie,  about  30  miles  distant  from  Fort  Hunter,  where  I  resided. 
On  my  first  visit  to  the  Village  where  he  lived,  I  found  him  com- 
fortably settled  in  a  good  house,  with  every  thing  necessary  for 
the  use  of  his  family,  which  consisted  of  two  children,  a  son  and 
a  daughter,  with  a  wife  in  the  last  stage  of  a  consumption.  His 
wife  died  soon  after,  on  which  he  came  to  Fort  Hunter,  and 
resided  with  me  a  considerable  time  in  order  to  assist  me  in  add- 
ing some  additional  translations  to  the  new  Indian  Prayer  Book," 
when  we  had  finished  the  Gospel  of  St.  Mark,  part  of  the  Acts  of 
the  Apostles,  and  a  short  history  of  the  Bible,  with  a  concise 
explanation  of  the  Church  Catechism,  I  had  orders  from  the 
Society  for  the  Propagation  of  the  Gospel  in  Foreign  Parts,  to 
attend  to  the  printing  of  the  whole  at  New  York,  at  their  expense. 

The  American  troubles  prevented  this,  but  I  brought  the 
Manuscripts  which  I  had  prepared  for  the  press  into  Canada  in 
the  year  1781,  and  delivered  them  into  the  hands  of  Col.  Daniel 
Claus,  the  deputy  Superintendant  for  Indian  affairs.  This 
gentleman  carried  them  afterward  to  England,  and  they  were 
printed  in  a  new  edition  of  the  Mohawk  Prayer  Book,  with  a 
preface  by  the  late  Bishop  of  Nova  Scotia, — that  is  the  Gospel 
of  St.  Mark  but  very  little  besides." 

More  recently  in  1837,  a  Prayer  Book  has  also  been  published 
at  New  York  in  the  language  of  the  six  nations,  containing  the 
Litany,  Catechism,  and  some  Collects  compiled  from  various 
translations,  and  prepared  for  publication  by  request  of  the 
Domestic  Committee  of  the  Board  of  Missions  of  the  Protestant 
Episcopal  Church  of  the  United  States  of  America. 

The  Company  was  not  aware  of  this  publication  when  the 
present  work  was  begun,  and  apprehend  at  present,  that  it 
would  not  supersede  the  use  of  a  Mohawk  translation. 

The  number  of  Copies  of  all  the  older  editions  was  small ; 
many  of  them  were  destroyed  in  the  wars  and  disturbances 
which  ensued,  and  more  have  been  in  different  ways  lost,  so 
that  they  are  now  become  scarce. 


Prayer  Books  among  the  Indians.  39 

In  this  edition  the  convenient  arrangement  which  was  intro- 
duced into  one  of  the  former  editions,  of  placing  the  English  on 
one  page  and  the  Mohawk  on  that  opposite,  will  be  continued. 

The  particular  superintendance  of  the  work  has  been  under- 
taken by  the  Rev.  A.  Nelles,  the  Company's  Chief  Missionary  at 
their  Mohawk  Station,  a  gentleman  extremely  well  qualified  for 
the  duty  by  his  long  residence  among  the  Tuscaroras  and  Mo- 
hawks, and  his  constant  and  friendly  communications  with  them. 
Much  credit  is  also  due  to  Mr.  John  Hill,  Junr.,  a  Mohawk 
Catechist,  who  has  devoted  much  time  and  attention  in  assisting 
to  prepare  the  present  work  for  publication,  and  has  translated 
the  Collects  and  some  of  the  offices  of  the  Church  which  were 
never  before  printed  in  Mohawk. 

Objections  have  been  made  to  any  attempt  to  translate  a  work 
like  the  Book  of  Common  Prayer  into  a  language  so  rude  and 
uncultivated  as  the  Indian,  into  which  it  is  deemed  impracticable 
to  effect  any  satisfactory  version.  To  remove  from  the  Indians 
any  motive  to  learn  the  English  language,  or  to  furnish  them 
with  any  excuse  for  remaining  content  with  their  own,  has  been 
held  by  some  inexpedient. 

But  the  Company  hopes  to  find  from  this  partial  interchange 
of  languages  a  tendency  to  a  different  result,  that  a  mutual 
desire  and  a  mutual  facility  may  be  promoted  for  the  acquisition 
of  each,  and  that  it  may  contribute  to  the  accommodation,  both 
of  future  teachers  and  learners.  In  the  mean  time,  without  regard 
to  the  merits  or  demerits  of  the  Indian  language,  it  seems  an 
imperative  duty  to  omit  no  opportunity  of  assisting  those  invited 
to  join  in  acts  of  devotion,  speedily  and  effectually  to  understand 
the  language  in  which  these  acts  are  performed,  and  it  is  cer- 
tainly desirable  to  remove  any  extraneous  difficulty,  that  might, 
from  the  use  of  a  strange  idiom,  arise  in  untutored  minds  to  com- 
prehending and  satisfactorily  adopting  some  parts  of  this  much 
valued  formulary.  The  Indian  Catechumens  in  North  America 
ought  to  be  placed  in  this  respect  at  least  on  an  equal  footing 
with  their  fellow  Christians  on  the  eastern  side  of  the  Atlantic. 

It  only  remains  in  consideration  of  the  zeal,  exertion  and  care 
exhibited  on  this  occasion  by  Mr.  Nelles  and  his  worthy  col- 


40  Early  Prayer  Books. 

league  Mr.  Eliot,  to  express  a  cordial  hope  that  in  addition  to 
the  satisfaction  arising  from  having  so  efficiently  co-operated  in 
what  must  be  regarded  as  a  good  work,  they  may  be  further  re- 
warded by  immediately  receiving  the  grateful  acknowledgment 
and  by  long  witnessing  the  progressive  improvement  of  their 
flocks. 

The  preface  is  followed  by  the  regular  text  of  the 
Prayer  Book,  arranged  with  the  English  on  one  page 
and  the  Mohawk  on  the  opposite.  The  book  closes 
with  twenty-four  Psalms  in  metre  and  five  hymns, 
wholly  in  Mohawk.  The  volume  is  an  octavo  of 
456  pages  and  is  bound  in  red  leather.  This  is  the 
most  complete  of  all  editions  of  the  Mohawk  Prayer 
Book.  Some  of  the  offices  appear  for  the  first 
time  in  this  language.  The  additional  matter  was 
furnished  by  the  interpreter  and  assistant,  John 
Hill,  Jr.  The  part  which  he  had  in  the  translation 
is  clearly  designated  on  the  title  page  as  ' '  The  Col- 
lects, the  Service  of  Baptism  of  such  as  are  of  Riper 
Years,  the  Order  of  Confirmation,  the  Visitation  of 
the  Sick,  the  Communion  of  the  Sick,  Thanksgiving 
of  Women  after  Child  Birth,  etc." 

Archdeacon  Nelles  was  a  devoted  and  self-sacri- 
ficing missionary.  He  was  born  at  Grimsby,  Ontario, 
Dec.  25th,  1805,  and  died  Dec.  2Oth,  1884,  after 
giving  fifty-three  years  of  his  life  to  work  among  the 
Indians.  The  Rt.  Rev.  Henry  B.  Whipple,  D.D., 
the  Bishop  of  Minnesota,  has  a  presentation  copy  of 


Prayer  Books  among  the  Indians.  41 

the  Mohawk  Prayer  Book,  which  contains  the  auto- 
graph of  Mr.  Nelles  and  the  date,  "July  26,  1864." 

In  1816,  G.  J.  Loomis  &  Co.,  of  Albany,  printed 
a  little  volume  of  octavo  size,  containing  sixteen 
pages,  in  which  prayers  for  families  and  particular 
persons,  being  selections  from  the  Book  of  Common 
Prayer,  were  rendered  in  the  language  of  the  Six 
Nations.  There  is  no  title  except  on  the  cover. 
The  translator  was  Eleazer  Williams,  who  is  desig- 
nated as,  "catechist,  lay-reader  and  schoolmaster." 

He  also  edited  a  Spelling  Book  with  prayers 
that  was  published  at  Plattsburgh  in  1813  and  Utica 
in  1820. 

In  1837  D.  Fanshaw  printed,  and  Swords,  Stan- 
ford &  Co.,  of  New  York,  published  a  I2mo  volume 
in  the  language  of  the  Oneida  Indians.  The  title 
page  is  in  English  and  reads :  "  A  Prayer  Book  in 
the  language  of  the  six  nations  of  Indians,  contain- 
ing the  Morning  and  Evening  service,  the  Litany, 
Catechism,  some  of  the  Collects,  and  the  prayers 
and  thanksgivings  upon  several  occasions,  in  the 
Book  of  Common  Prayer  of  the  Protestant  Episcopal 
Church:  together  with  forms  of  Family  and  private 
devotions.  Compiled  from  various  Translations,  and 
prepared  for  publication  by  request  of  the  Do- 
mestic Committee  of  the  Board  of  Missions  of  the 
Protestant  Episcopal  Church  in  the  United  States  of 


42  Early  Prayer  Books. 

America.  By  the  Rev.  Solomon  Davis,  Missionary 
to  the  Oneidas,  at  Duck  Creek,  Territory  of  Wis- 
consin. New  York:  Swords,  Stanford  &  Co., 
D.  Fanshaw,  printer,  1837." 

The  book  is  without  preface,  and  numbers  168 
pages.  The  text  is  wholly  in  Oneida,  except  in 
some  instances  the  headings  are  in  English.  The 
contents  consist  of  the  Order  for  Daily  Morning 
Prayer,  the  Order  for  Daily  Evening  Prayer,  Prayers 
and  Thanksgivings,  Collects,  Catechism,  Prayers  for 
families  and  Forms  for  several  occasions.  The 
book  closes  with  four  hymns  in  Oneida. 

The  Rev.  William  M.  Beauchamp,  D.D.,  writing 
in  the  Church  Eclectic  for  1881,  says,  "In  the 
United  States,  Eleazer  Williams,  while  a  catechist 
at  Oneida  Castle,  N.  Y.,  undertook  to  revise  the 
former  Indian  Prayer  Book,  under  the  advice  of 
Bishop  Hobart,  who  called  for  offerings  for  this 
proposed  work  in  1815.  It  was  not  published,  how- 
ever, until  1837,  and  then  appeared  as  the  compi- 
lation of  Solomon  Davis,  Mr.  Williams'  successor." 
Mr.  Beauchamp  also  adds,  "  Solomon  Davis  went  to 
Oneida  as  a  lay  reader  and  catechist  in  1821,  and 
was  made  deacon  in  1829.  In  that  year,  on  a 
further  removal  of  the  Oneidas,  the  mission  was 
given  up,  but  at  the  ordination  of  Rev.  Dr.  William 
Stanton,  in  1833,  the  Rev.  Mr.  Davis  read  the 


Prayer  Books  among  the  Indians.  43 

morning  prayer  in  the  old  Church  in  the  Oneida 
tongue." 

The  Prayer  Book  of  1837  was  revised  and  trans- 
lated anew  by  Rev.  Mr.  Williams  in  1853.  It  was 
published  in  that  year  by  the  Protestant  Episcopal 
Tract  Society,  of  New  York,  in  i6mo  size,  with  108 
pages.  Another  edition  was  imprinted  by  H.  B. 
Durand,  of  New  York,  in  1867,  and  still  another 
issued  by  T.  Whittaker,  of  the  same  city,  in  1875. 

Rev.  Eleazer  Williams  had  a  remarkable  history, 
which  many  will  recall.  His  father  and  mother 
were  carried  into  captivity  by  the  Indians.  His 
mother  eventually  married  a  chief  of  the  Caughna- 
waga  tribe.  Mr.  Williams  by  his  birth  and  sur- 
roundings was  interested  in  elevating  the  condition 
of  the  Indians,  and  his  activities  in  their  behalf  con- 
tinued to  the  time  of  his  death,  a  few  years  ago. 

The  Rev.  Frederick  A.  O'Meara  translated  the 
English  Prayer  Book  into  the  language  of  the 
Chippewa  Indians.  The  volume  was  published  in 
octavo  at  Toronto  in  1846.  Another  edition  was 
issued  by  Henry  Rowsell  in  the  same  place  in 
1853. 

The  Rt.  Rev.  John  Horden,  the  first  Bishop  of 
Moosonee,  translated  a  portion  of  the  Book  of 
Common  Prayer  into  the  Cree  dialect  in  1852. 
After  receiving  a  set  of  type  from  England,  the 


44  Early  Prayer  Books. 

book  was  printed  on  the  Mission  press  at  Moose 
Factory,  Hudson  Bay,  in  1854. 

The  Rev.  John  A.  Mackay,  Missionary  to  the 
Cree  Indians,  was  also  instrumental  in  giving  them 
the  Prayer  Book  in  their  own  tongue.  The  printing 
was  done  at  Stanley,  in  the  Diocese  of  Saskatchewan, 
about  the  year  1875. 

Archdeacon  Kirby,  during  the  many  years  of  his 
missionary  life,  was  a  diligent  translator,  though 
most  of  his  works  were  printed  in  London.  One  of 
his  earlier  efforts  is,  however,  an  exception.  This 
is  a  little  book  of  hymns  and  prayers  in  the  language 
of  .the  Slave  Indians  of  Mackenzie  River.  It  is  a 
duodecimo  of  only  sixteen  pages,  and  was  printed 
at  New  York  by  Rennie,  Shea  &  Lindsay,  in  1862. 

A  portion  of  the  Prayer  Book  of  the  American 
Episcopal  Church  was  translated  into  Ottawa  by 
George  Johnston  and  published  in  duodecimo  in 
1844.  The  text  is  on  59  pages  and  the  printers 
were  Geiger  &  Christian,  of  Detroit,  Michigan. 

The  Rev.  Samuel  D.  Hinman  did  much  mission- 
ary work  among  the  Indians  of  Minnesota  and 
Dakota.  He,  with  the  aid  of  the  interpreter, 
Thomas  A.  Robertson,  prepared  a  Dakota  Church 
Service  book  of  twenty-six  pages,  which  was 
printed  at  Faribault,  Minn.,  at  the  Central  Re- 
publican Book  and  Job  Office  in  1852. 


Prayer  Books  among  the  Indians.  45 

Mr.  Hinman  edited  a  larger  work  three  years 
later,  that  was  issued  by  the  Pioneer  Printing  Com- 
pany, of  St.  Paul,  Minn,  1865.  It  is  an  octavo  of 
321  pages.  He  was  also  the  translator  of  a  book 
entitled  "The  Mission  Service,"  in  which  the 
English  and  Santee  were  printed  on  opposite 
pages,  in  a  I2mo  of  143  pages.  It  was  printed 
at  the  Santee  Agency  in  the  Archdeaconry  of 
the  Neobrara  in  1871.  There  was  also  a  separate 
edition,  wholly  in  Santee,  issued  in  the  same  year. 
Associated  with  the  Rev.  Joseph  W.  Cook,  an 
English  and  Dakota  Service  Book,  containing  parts 
of  the  Book  of  Common  Prayer,  was  published  by 
the  Indian  Commission  of  the  Protestant  Episcopal 
Church  in  1875.  The  volume  is  a  I2mo  of  135 
pages.  The  edition  was  repeated  in  1879.  The 
New  York  Bible  and  Common  Prayer  Book  Society 
published  for  the  Indian  Commission,  in  1878,  the 
most  complete  of  all  the  editions,  as  it  represented 
the  labors  of  the  Reverends  Hinman,  Cook  and 
Hemans,  and  Luke  C.  Walker,  a  lay  helper. 

The  Rev.  John  B.  Good  has  translated  portions 
of  the  Church  of  England  Prayer  Book  for  the 
Indians  at  the  Mission  at  Lytton,  British  Columbia. 
A  I2mo  book  containing  "  The  Morning  and  Even- 
ing Prayers,"  etc.,  appeared  from  St.  Paul's  Mission 
press  at  Victoria,  B.  C.,  in  1878.  It  has  48  pages 


46  Early  Prayer  Books. 

and  was  translated  by  Rev.  Mr.  Good  into  the 
Neklakapamuk  tongue,  a  dialect  of  the  Salishan. 
In  the  same  year  ' '  The  Office  of  the  Holy  Com- 
munion "  was  issued  in  I2mo  and  by  the  same 
press.  The  translator  continued  his  work,  and  "  The 
Office  for  Public  Baptism  and  the  Order- of  Confirm- 
ation," in  an  octavo  volume,  appeared  at  Victoria  in 
1879.  Another  octavo  volume,  containing  "Offices 
for  the  solemnization  of  Matrimony,  the  Visitation  of 
the  Sick  and  the  Burial  of  the  Dead,"  was  also 
imprinted  at  Victoria  in  1880.  The  translation  was 
made  by  Mr.  Good  into  the  Neklakapamuk  or 
Thompson  Indian  tongue. 

Numerous  translations  have  been  made  of  the 
Lord's  Prayer  into  the  various  languages  of  the 
American  tribes  of  Indians,  but  the  limitations  of 
this  book  do  not  admit  of  these  details. 


I 


THE      ' 


^«^V,AV  *^-^  ><«*v^H<v 

.ommumon-Qmce, 


lA^w^/.,    f^^^ci    ^    G*^, 

O  R 


T  RATION 


HOLY  EUCHARIST 


SUPPER  OF  THS  LORD 


Bt SHOP  SE ABU 


b 


Fac-simile  of  the  title  pa?e  of  the  Seabury  Communion  Office,  printed  by 
T.  Green,  of  New  London,  Conn.,  in  1786.     Exact  size. 


BISHOP   SEABURY'S   COMMUNION   OFFICE 
OF   1786. 


The  Rev.  Samuel  Seabury,  D.D.,  of  Connecticut, 
received  consecration  to  the  Episcopate  at  Aberdeen, 
Scotland,  on  Sunday,  November  I4th,  1784.  On 
the  following  day  a  Concordate  between  Dr.  Seabury 
and  the  Scottish  Bishops  who  consecrated  him  was 
duly  signed  and  sealed.  The  copies  were  written 
upon  vellum  and  each  of  the  parties  supplied  with 
one.  The  Concordate  consists  of  seven  articles. 
The  one  bearing  upon  the  Holy  Communion  reads 
as  follows: 

Art.  V.  As  the  celebration  of  the  Holy  Eucharist,  or  the  ad- 
ministration of  the  Sacrament  of  the  body  and  blood  of  Christ  is 
the  principal  bond  of  union  among  Christians,  as  well  as  the 
most  solemn  act  of  worship  in  the  Christian  Church,  the  Bishops 
aforesaid  agree  in  desiring  that  there  may  be  as  little  variance 
here  as  possible ;  and  though  the  Scottish  Bishops  are  very  far 
from  prescribing  to  their  brethren  in  this  matter,  they  cannot 
help  ardently  wishing  that  Bishop  Seabury  would  endeavour  all 

47 


48  Early  Prayer  Books. 

he  can,  consistently  with  peace  and  prudence,  to  make  the  cele- 
bration of  this  venerable  mystery  conformable  to  the  most  primi- 
tive doctrine  and  practice  in  that  respect,  which  is  the  pattern 
the  Church  of  Scotland  has  copied  after  in  her  Communion 
office,  and  which  it  has  been  the  wish  of  some  of  the  most  emi- 
nent divines  of  the  Church  of  England,  that  she  also  had  more 
closely  followed  than  she  seems  to  have  done  since  she  gave  up 
her  first  reformed  Liturgy,  used  in  the  reign  of  King  Edward 
VI.,  between  which,  and  the  form  used  in  the  Church  of  Scot- 
land, there  is  no  difference  in  any  point,  which  the  primitive 
Church  reckoned  essential  to  the  right  ministration  of  the  Holy 
Eucharist.  In  this  capital  article,  therefore,  the  Eucharistick 
Service,  in  which  the  Scottish  Bishops  so  earnestly  wish  for  as 
much  unity  as  possible,  Bishop  Seabury  also  agrees  to  take  a 
serious  view  of  the  Communion  office  recommended  by  them, 
and  if  found  agreeable  to  the  genuine  standards  of  antiquity,  to 
give  his  sanction  to  it,  and  by  gentle  methods  of  argument  and 
persuasion,  to  endeavour,  as  they  have  done,  to  introduce  it  by 
degrees  into  practice,  without  the  compulsion  of  authority  on 
the  one  side,  or  the  prejudice  of  former  custom  on  the  other. 


In  1786  T.  Green,  of  New  London,  Conn., 
published  a  small  pamphlet,  which  is  now  one  of  the 
rarest  of  early  New  England  imprints.  The  title 
page  reads:  "The  COMMUNION  OFFICE,  or  order 
for  the  administration  of  the  HOLY  EUCHARIST  or 
SUPPER  OF  THE  LORD  with  private  devotions. 
Recommended  to  the  Episcopal  Congregations  in 
Connecticut.  By  the  Right  Reverend  BISHOP 
SEABURY.  New-London:  Printed  by  T.  GREEN, 
M,  DCC,  LXXXVI." 

The  Office  begins  with  The  Exhortation,  "  Dearly 


Seabury  Communion   Office.  49 

beloved  in  the  Lord,   ye  that  mind  to  come  to  the 
Holy  Communion,"  etc. 

^[  Then  the  Priest  or  Deacon  shall  say, 

' '  Let  us  present  our  offerings  to  the  Lord  with 
reverence  and  Godly  fear. ' '  The  rubric  next  directs  : 

*[  Then  the  Priest  shall  begin  the  offertory,  saying  one  or  more  of 
these  sentences  following,  as  he  thinketh  most  convenient  in  his 
discretion. 

The  selections  from  Scripture  are  fifteen  in  num- 
ber, beginning  with  Gen.  iv.  3,  4.  "In  process  of 
time  it  came  to  pass,  that  Cain  brought  of  the  fruit 
of  the  ground  an  offering  unto  the  Lord,"  etc. 

At  the  presentation  of  the  alms  the  Priest  says : 

"Blessed  be  thou,  O  Lord  God,  for  ever  and  ever.  Thine,  O 
Lord,  is  the  greatness,  and  the  glory,  and  the  victory,  and  the 
majesty  :  for  all  that  is  in  the  heaven  and  in  the  earth  is  thine  ; 
thine  is  the  kingdom,  O  Lord,  and  thou  art  exalted  as  head 
above  all ;  both  riches  and  honour  come  of  thee,  and  of  thine 
own  do  we  give  unto  thee.  Amen." 

The  rubric  next  instructs  the  Priest  to 

"place   the   bread  and  wine  prepared  for  the  sacrament  upon  th? 
Lord's  table,  putting  a  little  pure  water  into  the  cup." 

Then  follow  the  Sursum  corda,  the  proper  Prefaces 
for  Christmas,  Easter,  Ascension,  Whitsun-Day,  the 
feast  of  Trinity,  and  the  Ter  Sanctus. 

This  rubric  is  next  given : 


5o  Early  Prayer  Books. 

•'  Then  the  Priest  standing  at  such  a  part  of  the  holy  table  as  he 
may  with  the  most  ease  and  decency  use  both  his  hands,  shall  say 
the  prayer  of  consecration. 

Then  follow,   The    Oblation  and  The  Invocation. 
Next  in  order  we  have, 

^f  Let  us  pray  for  the  whole  state  of  Christ's  Church. 

Almighty  and  everliving  God,  who  by  thy  holy  Apostles  hast 
taught  us  to  make  prayers  and  supplications,  and  to  give  thanks 
for  all  men  ;  We  humbly  beseech  thee  most  mercifully  to  accept 
our  alms  and  oblations,  and  to  receive  these  our  prayers  which 
we  offer  unto  thy  divine  majesty  ;  beseeching  thee  to  inspire  con- 
tinually the  Universal  Church  with  the  spirit  of  truth,  unity  and 
concord  ;  and  grant  that  all  they  who  do  confess  thy  holy  name, 
may  agree  in  the  truth  of  thy  holy  word  and  live  in  unity  and 
Godly  love.  We  beseech  thee  also  to  save  and  defend  all  Chris- 
tian Kiijgs,  Princes,  and  Governors;  and  grant  that  they,  and 
all  who  are  in  authority,  may  truly  and  impartially  minister 
justice,  to  the  punishment  of  wickedness  and  vice,  and  to  the 
maintenance  of  thy  true  religion  and  virtue.  Give  grace,  O 
heavenly  Father,  to  all  Bishops,  Priests  and  Deacons,  that  they 
may,  both  by  their  life  and  doctrine,  set  forth  thy  true  and  lively 
word,  and  rightly  and  duly  administer  thy  holy  sacraments :  and 
to  all  thy  people  give  thy  heavenly  grace,  that  with  meet  heart, 
and  due  reverence,  they  may  hear  and  receive  thy  holy  word, 
truly  serving  thee  in  holiness  and  righteousness  all  the  days  of 
their  life.  And  we  commend  especially  to  thy  merciful  goodness 
the  congregation  here  assembled  in  thy  name,  to  celebrate  the 
commemoration  of  the  most  precious  death  and  sacrifice  of  thy 
Son  and  our  Saviour  Jesus  Christ.  And  we  most  humbly  be- 
seech thee  of  thy  goodness,  O  Lord,  to  comfort  and  succour  all 
those  who,  in  this  transitory  life,  are  in  trouble,  sorrow,  need, 
sickness,  or  any  other  adversity.  And  we  also  bless  thy  holy 
name  for  all  thy  servants,  who,  having  finished  their  course  in 


Seabury   Communion   Office.  51 

faith,  do  now  rest  from  their  labours :  yielding  unto  thee  most 
high  praise  and  hearty  thanks  for  the  wonderfulness,  goodness 
and  virtue  declared  in  all  thy  saints,  who  have  been  the  choice 
vessels  of  thy  grace,  and  the  lights  of  the  world  in  their  several 
generations :  most  humbly  beseeching  thee  to  give  us  grace  to 
follow  the  example  of  their  stedfastness  in  thy  faith,  and  obedi- 
ence to  thy  holy  commandments,  that  at  the  day  of  the  general 
resurrection,  we,  and  all  they  who  are  of  the  mystical  body  of 
thy  Son,  may  be  set  on  his  right  hand,  and  hear  that  his  most 
joyful  voice,  Come,  ye  blessed  of  my  father,  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the  world.  Grant  this, 
O  Father,  for  Jesus  Christ's  sake,  our  only  Mediator  and  Advo- 
cate. Amen. 


After  the  Lord's  Prayer  follow  the  invitation, 
' '  Ye  that  do  truly  and  earnestly  repent  you  of  your 
sins,"  etc.,  the  General  Confession  and  the  Abso- 
lution. After  each  sentence  of  the  "comfortable 
words,"  there  is  a  "Private  Ejaculation."  The  first 
reads,  "Refresh,  O  Lord,  thy  servant  wearied  with 
the  burden  of  sin,"  the  second,  "Lord  I  believe  in 
thy  Son  Jesus  Christ,  and  let  this  faith  purify  me 
from  all  iniquity,"  the  third,  "I  embrace  with  all 
thankfulness  that  salvation  that  Jesus  has  brought 
into  the  world,"  and  the  fourth,  "Intercede  for  me, 
O  blessed  Jesu !  that  my  sins  may  be  pardoned, 
through  the  merits  of  thy  death."  After  the  prayer 
of  "Humble  Access,"  and  the  reception  of  the 
elements  by  the  celebrant,  the  bread  is  distributed 
with  the  words,  "The  body  of  our  Lord  Jesus 


52  Early  Prayer  Books. 

Christ,  which  was  given  for  thee,  preserve  thy  soul 
and  body  unto  everlasting  life." 

This  is  succeeded  by  the  instruction 

^|  Here  the  person  receiving  shall  say.  Amen. 

The  same  line  follows  the  presentation  of  the  cup. 

After  two  rubrics,  the  first  regarding  the  conse- 
cration of  bread  and  wine,  if  additional  quantity  be 
needed,  and  the  second  directing  that  the  remaining 
elements  be  covered 

"with  a  fair  linen  cloth," 

the  Priest  says : 

"Having  now  received  the  precious  body  and  blood  of 
Christ,  let  us  give  thanks  to  our  Lord  God,  who  hath  graciously 
vouchsafed  to  admit  us  to  the  participation  of  his  holy  mysteries ; 
and  let  us  beg  of  him  grace  to  perform  our  vows,  and  to  per- 
severe in  our  good  resolutions ;  that  being  made  holy,  we  may 
obtain  everlasting  life,  through  the  merits  of  the  all-sufficient 
sacrifice  of  our  Lord  and  Saviour  Jesus  Christ." 

Then  follow  the  prayer  of  thanksgiving  be- 
ginning, "Almighty  and  everliving  God,  we  most 
heartily  thank  thee,"  etc.,  the  Gloria  in  Excelsis, 
and  the  Blessing  of  Peace.  The  book,  at  the  foot, 
of  pages  20  and  2  I ,  gives  the  following  personal  or 
private  prayers : 

PRIVATE  DEVOTIONS  FOR  THE  ALTAR. 

Blessed  Jesus!  Saviour  of  the  world  !  who  hast  called  me  to 
the  participation  of  these  thy  holy  mysteries,  accept  my  humble 


Sea  bury   Communion   Office.  53 


approach  to  thy  sacred  table,  increase  my  faith,  settle  my 
devotion,  fix  my  contemplation  on  thy  powerful  mercy;  and 
while  with  my  mouth  I  receive  the  sacred  symbols  of  thy  body 
and  blood,  may  they  be  the  means  of  heavenly  nourishment  to 
prepare  my  body  and  soul  for  that  everlasting  life  which  thou 
hath  purchased  by  thy  merits  and  promised  to  bestow  on  all 
who  believe  in  and  depend  on  thee.  Amen. 

PRAYER  TO  GOD. 

O,  gracious  and  merciful  God,  Thou  supreme  Being,  Father, 
Word,  and  Holy  Ghost,  look  down  from  heaven,  the  throne  of 
thy  essential  glory,  upon  me  thy  unworthy  creature,  with  the 
eyes  of  thy  covenanted  mercy  and  compassion  :  O  Lord  my  God, 
I  disclaim  all  merit,  I  renounce  all  righteousness  of  my  own, 
either  inherent  in  my  nature,  or  acquired  by  my  own  industry  : 
And  I  fly  for  refuge,  for  pardon  and  sanctification,  to  the 
righteousness  of  thy  Christ :  For  his  sake,  for  the  sake  of  the 
blessed  Jesus,  the  Son  of  thy  covenanted  love,  whom  Thou  hast 
set  forth  to  be  a  propitiation  for  fallen  man,  and  in  whom  alone 
Thou  art  well  pleased,  have  mercy  upon  me,  receive  my  prayers, 
pardon  my  infirmities,  strengthen  my  weak  resolutions,  guide 
my  steps  to  thy  holy  altar,  and  there  feed  me  with  the  meat 
which  perisheth  not,  but  endureth  to  everlasting  life.  Amen, 

AFTER  RECEIVING. 

Blessed  Jesus  !  Thou  hast  now  blest  me  with  the  food  of  thy 
own  merciful  institution,  and,  in  humble  faith  of  thy  gracious 
promise,  I  have  bowed  myself  at  thy  table,  to  receive  the 
precious  pledges  of  thy  dying  love  ;  O  may  thy  presence  go  with 
me  from  this  happy  participation  of  thy  goodness,  that  when  I 
return  to  the  necessary  labours  and  employments  of  this  misera- 
ble world,  I  may  be  enabled  by  thy  grace  to  obey  thy  command- 
ments, and  conducted  by  thy  watchful  care  through  all  trials, 
till,  according  to  thy  divine  wisdom,  I  have  finished  my  course 
here  with  joy,  that  so  I  may  depart  out  of  this  world  in  peace, 
and  in  a  stedfast  dependence  on  thy  merits,  O  blessed  Jesus,  in 


54  Early  Prayer  Books. 

whose  prevailing  words  I  shut  up  all  my  imperfect  wishes,  say- 
ing, Our  Father,  etc.  Amen. 

This  service  is  in  the  main  a  reproduction  of  the 
Scotch  Office  of  1764.  Bishop  Seabury,  however, 
introduced  certain  changes  and  additions. 

In  the  rubrics  the  word  ' '  Presbyter ' '  was  removed 
and  "Priest"  substituted.  Most  of  the  alterations 
are  of  a  verbal  nature  and  do  not  materially  affect 
the  sense.  The  direction  to  put 

"a  little  pure  water  into  the  cup," 

also  that  the  Priest  and  the  people  recite  the  General 
Confession, 

"  all  humbly  kneeling  upon  their  knees  " 

and  the  use  of  the  ' '  Private  Ejaculations ' '  and  the 
' '  Private  Devotions  for  the  Altar ' '  are  in  the  way 
of  additions,  as  they  do  not  occur  in  the  Scotch 
Office  of  1764. 

The  Rev.  Samuel  Hart,  D.D.,  of  Trinity  College, 
Hartford,  in  1883  reprinted  in  fac-simile  the  Sea- 
bury  Communion  Office.  The  book  is  accompanied 
with  an  historical  sketch  and  ample  notes.  Bishop 
Williams,  in  the  American  Church  Review  of  July, 
1882,  says  that  in  giving  the  American  Episcopal 
Church  the  Oblation  and  Invocation  contained  in  the 
Seabury  Office,  "Scotland  gave  us  a  greater  boon 
than  when  she  gave  us  the  Episcopate." 


P*  S    A    L    t 


O  B. 


PSALM 

OF 


DAVID, 


INTED   IS   TH£T-fel£   K^BE  S 


ttfc  O»t>c.R  'for  MORKIKG  and  Evimuuy 
R  A  Y  £  B.   DAILY  ik'ougho»t  the  YEAR. 


NEW-LONDON: 
IT  TiOMJS  (-.  GRE£N.    ON  THE 


i 


Fac-simile  ot"  the  title  page  of  the  Seabury  Prayer  Book,  issued  at  New  London, 
Conn.,  by  Thomas  C.  Green,  in  1795.     Exact  size. 


THE  BISHOP  SEABURY  PRAYER  BOOK 
OF    1795. 


CLASSED  among  the  rarest  of  Americana  is  a  little 
book  of  fifteen  unnumbered  sheets,  printed  by 
Thomas  C.  Green,  at  New  London,  Conn.,  in 
179S-  Great  interest  is  attached  to  it,  because  it 
was  edited  by  Bishop  Seabury,  who  amended  the 
Psalter.  What  were  the  reasons  that  prompted 
this  free  handed  translation  cannot  be  stated  with 
certainty.  Dr.  Beardsley,  in  his  life  of  Bishop 
Seabury,  says,  1(<This  Liturgy  was  not  in  the  least 
degree  intended  to  supersede  the  Prayer  Book,  and 
no  evidence  has  been  found  that  it  was  ever  followed 
for  a  single  day  in  the  public  worship  of  any  parish 
within  the  jurisdiction  of  Seabury.  It  was  probably 
designed  for  private  or  family  use,  and  he  may  have 
adopted  this  method  for  the  purpose  of  meeting 
objections  sometimes  raised  to  the  divine  impre- 
cations in  this  part  of  Scripture." 

1  Life  of  Samuel  Seabury,  pp.  338,  339,  English  edition 
55 


56  Early  Prayer  Books. 

The  edition  of  the  book  must  have  been  remarka 
bly  small,  as  only  a  few  copies  are  now  in  existence. 
The  account  here  given  was  collated  from  the 
volume  in  the  possession  of  Mr.  James  J.  Hoadley, 
of  Hartford,  the  State  Librarian  of  Connecticut. 
The  book  is  bound  in  leather  and  the  pages  are 
6^  inches  long  by  3^6  inches  wide.  It  is  more 
of  a  Psalter  than  a  Prayer  Book,  as  indicated  by 
the  title  page  reading: 

"  The  Psalter  or  Psalms  of  David,  Pointed  as  they 
are  to  be  sung  or  said  in  Churches.  With  the  Order 
for  Morning  and  Evening  PRAYER  Daily  through- 
out the  Year." 

The  reverse  of  the  title  page  is  blank.  On  the 
next  page  is  found  the 

ADVERTISEMENT. 

It  is  remarked  by  the  learned  and  pious  Dr  Home,  the  late 
Bishop  of  Norwich,  in  the  preface  to  his  commentary  on  the 
psalms,  p.  53,  That  "  the  offence  taken  at  the  supposed  unchari- 
table and  vindictive  spirit  of  the  imprecations,  which  occur  in  some 
of  the  psalms,  ceases  immediately,  if  we  change  the  imperative  for 
the  future,  and  read,  not  Let  them  be  confounded,  &c.,  but  They 
shall  be  confounded,  &c.,  of  which  the  Hebrew  is  equally  capa- 
ble. Such  passages  will  then  have  no  more  difficulty  in  them 
than  the  other  frequent  predictions  of  divine  vengeance  in  the 
writings  of  the  prophets,  or  denunciation  of  it  in  the  gospel,  in- 
tended to  warn,  to  alarm,  and  to  lead  sinners  to  repentance,  that 
they  may  flee  from  the  wrath  to  come."  The  same  observation 
was  formerly  made  by  Dr.  Hammond  in  his  preface  to  his  com- 
mentary on  the  psalms,  p.  32.  Supported  by  the  authority  of 


Sea  bury  Prayer  Book.  57 

men  so  eminent  for  their  abilities,  learning,  and  piety,  the 
following  edition  of  the  psalter  is  published  with  the  alterations 
they  have  recommended,  the  imperative  mood  being  changed  for 
the  future  tense,  in  all  the  imprecations  which  occurred  in  the 
psalms.  Besides  which  a  few  old  words  are  changed  for  those 
which  are  more  modern,  and  two  or  three  expressions  hard  to  be 
understood  are  altered,  still  retaining  the  spirit  and  meaning  of 
the  psalm.  By  these  means,  it  is  hoped,  the  psalms  will  be  freed 
from  all  objections,  and  used  with  more  devotion  as  a  part  of 

divine  service. 

SAMUEL, 

Bishop  of  Connecticut  and  Rhode-Island. 


After  the  Advertisement,  at  the  top  of  the  next 
page,  is  the  heading,  Morning  Prayer. 

The  pages  are  divided  into  columns  by  a  line. 
The  opening  sentences  are  printed  without  the 
Scripture  references,  and  the  rubrics  are  omitted. 
There  is  no  provision  for  reciting  the  collect  for  the 
day,  or  for  the  reading  of  Scripture  lessons.  Even- 
ing Prayer  begins  with  the  Canticles  and  only  so 
much  of  the  service  is  printed  as  had  not  already 
appeared  in  Morning  Prayer.  Following  the  Even- 
ing Prayer  is  the  Creed  of  St.  Athanasius,  which  is 
in  turn  followed  by  the  Litany,  which  ends  with  the 
prayer,  "We  humbly  beseech  thee."  Under  the 
heading  of  Prayers,  are  special  forms  of  devotion  in 
behalf  of  Congress,  etc.  The  prayers  for  those  who 
are  to  be  admitted  to  Holy  Orders  have  the  caption, 
In  Ember  Week.  In  the  first  of  these  forms  the 


Early  Prayer  Books. 


word  "  Bishops"  is  rendered  in  the  singular  number, 
thus,  "the  Bishop  and  pastors."  These  Prayers  are 
succeeded  by  Thanksgivings.  In  the  heading  of  the 
Catechism,  the  words  "An  instruction,  to  be  learned 
by  every  person  before  he  be  brought  to  be  con- 
firmed by  the  Bishop,"  are  omitted.  There  are 
misprints  in  the  answer  to  the  second  question,  which 
begins,  "My  Sponsors  in  Baptism,"  where  "e"  is 
in  the  place  of  "o"  in  "Sponsors,"  and  "b" 
instead  of  "  p  "  in  "  Baptism . ' ' 

The  remainder  of  the  book  after  the  Catechism  is 
occupied  by  the  Psalter.  The  Latin  headings  are 
omitted  and  the  musical  colon  printed  as  in  English 
Prayer  Books  of  that  time.  The  day  of  the  month 
appears  each  side  of  the  page.  Aside  from  the 
damnatory  passages  in  the  Psalms  there  are  changes 
in  the  translation,  as  in  these  examples: 

PSALM  xxix.  8.  The  voice  of  the  Lord  maketh  the  oaks  to 
tremble,  and  layeth  open  the  thick  forests. 

xlix.  14.  They  lie  in  the  grave  like  sheep  ;  death  gnaweth  upon 
them,  and  the  righteous  shall  have  domination  over  them  in  the 
morning. 

xlix.  15.   From  the  place  of  the  grave. 

Ivi.  8.  Thou  tellest  my  Sittings. 

Ixxvi.  10.  The  fierceness  of  them  shalt  thou  restrain. 

Ixxvi.  12.   He  shall  restrain  the  spirit. 

There  are  verses  containing  errors  in  type,  as  in 
these  cases  : 


Seabitry  Prayer  Book.  59 

PSALM  xix.  10.    "hony,"for  "honey." 

xxii.  13.    "roring,"  for  "roaring." 

xlii.  i.    "Like  as  the  heart,"  for  "hart." 

Ixxvi.  i.    "In  Jury,  for  "In  Jewry." 

Ixxxiii.  8.    "joyned"  for  "joined." 

cl.  5.    "The  well-turned,"  for  "well  tuned." 

The  treatment  to  which  the  imprecatory  Psalms 
were  subjected  consisted  in  changing  the  imperative 
mood  to  the  future  tense,  as  in  these  selected 
passages : 

PSALM  v.  ir.  Thou  wilt  destroy  them,  O  God;  they  shall 
perish  through  their  own  imaginations  :  thou  wilt  cast  them  out 
in  the  multitude  of  their  ungodliness;  for  they  have  rebelled 
against  thee. 

PSALM  x.  17.  Thou  wilt  break  the  power  of  the  ungodly  and 
malicious  :  thou  wilt  visit  his  ungodliness  till  thou  find  none. 

PSALM  Iviii.  6.  Thou  wilt  break  their  teeth  O  God  in  their 
mouths ;  thou  wilt  smite  the  jaw-bones  of  the  lions  O  Lord  :  they 
shall  fall  away  like  water  that  runneth  apace;  and  when  they 
shoot  their  arrows  they  shall  be  broken. 

7.  They  shall  consume  away   like  a   snail  and  be  like  the  un- 
timely fruit  of  a  woman ;  which  never  seeth  the  sun. 

8.  Or  ever  your  pots  be  made  hot  with  thorns  :  so  shall  indig- 
nation vex  him,  even  as  a  thing  that  is  raw. 

PSALM  lix.  5.  Stand  up  O  Lord  God  of  Hosts,  thou  God  of 
Israel  to  visit  all  the  heathen  :  thou  wilt  not  be  merciful  unto 
them  that  offend  of  malicious  wickedness. 

ii.  Thou  wilt  not  slay  them,  lest  my  people  forget  it  :  but 
scatter  them  abroad  and  wilt  put  them  down,  O  Lord  our 
defence. 

13.  Thou  wilt  consume  them  in  thy  wrath,  that  they  may 
perish  :  and  know  that  it  is  God  that  ruleth  in  Jacob,  and  unto 
the  ends  of  the  earth. 


60  Early  Prayer  Books. 

PSALM  Ixviii.  2.  Like  as  the  smoke  vanisheth,  so  shall  thou 
drive  them  away  :  and  like  as  wax  melteth  at  the  fire,  so  shall  the 
ungodly  perish  at  the  presence  of  God. 

PSALM  cxl.  9.  The  mischief  of  their  own  lips  shall  fall  upon 
the  head  of  them  :  that  compass  me  about. 

10.  Hot  burning  coals  shall  fall  upon  them  :  they  shall  be  cast 
into  the  fire,  and  into  the  pit,  that  they  never  rise  up  again. 

PSALMS  cxli.  7.  Their  judges  shall  be  overthrown  in  stony 
places,  that  they  may  hear  my  words  ;  for  they  are  sweet. 

n.  The  ungodly  shall  fall  into  their  own  nets  together  :  and 
let  me  ever  escape  them. 

As  the  lOQth  Psalm  abounds  in  imprecations,  it 
is  here  quoted  side  by  side  with  the  authorized 
version  of  the  Prayer  Book  in  order  to  show  the 

difference ; 

PSALM  109. 

Authorized  Prayer  Book  Version.  Amended  Version. 

5  Set  thou  an  ungodly  man  5  Thou  wilt  set  an  ungodly 
to  be  ruler  over  him  :  and   let     man  to  be  ruler  over  him  :  and 
Satan  stand  at  his  right  hand.     Satan   shall  stand  at  his  right 

hand. 

6  When    sentence    is    given  6  When    sentence    is    given 
upon    him,     let     him    be    con-  upon    him,   he    shall    be    con- 
demned :  and  let  his  prayer  be  condemned   :    and     his    prayer 
turned  into  sin.  shall  be  turned  into  sin. 

7  Let  his  days  be  few  :  and  7  His   days   shall    be    few  : 
let  another  take  his  office.  and  another  shall  take  his  office. 

8  Let  his  children  be  father-  8  His     children     shall     be 
less  :  and  his  wife  a  widow.  fatherless   :  and      his     wife    a 

widow. 

9  Let  his  children  be  vaga-  9  His     children     shall     be 
bonds,  and  beg  their  bread  :  let     vagabonds  and  beg  their  bread  : 
them  seek  it  also  out  of  desolate     they   shall    seek   it  also  out  of 
places.                                                    desolate  places. 


Seabury  Prayer  Book. 


61 


10  Let    the    extortioner   con- 
sume all  that  he  hath  :  and  let 
the  stranger  spoil  his  labour. 

11  Let   there  be    no  man   to 
pity    him  :  nor    to    have    com- 
passion    upon     his     fatherless 
children. 

12  Let    his    posterity   be    de- 
stroyed :  and  in  the  next  gener- 
ation let  his  name  be  clean  put 
out. 

13  Let  the  wickedness  of  his 
fathers  be  had  in  remembrance 
in  the  sight  of  the  LORD  :  and 
let  not  the  sin  of  his  mother  be 
done  away. 

14  Let  them  alway  be  before 
the  LORD  :  that  he  may  root  out 
the  memorial  of  them   from  off 
the  earth. 

18  Let  it  be  unto  him  as  the 
cloak  that  he  hath  upon  him  : 
and   as   the    girdle    that    he    is 
always  girded  withal. 

19  Let  it  thus  happen    from 
the  LORD    unto  mine  enemies  : 
and   to   those  that    speak    evil 
against  my  soul. 

27  Though    they   curse,     yet 
bless   thou  :  and   let    them    be 
confounded  that  rise  up  against 
me  ;  but  let  thy  servant  rejoice. 

28  Let   mine    adversaries    be 
clothed   with    shame  :  and    let 
them     cover     themselves    with 
their  own  confusion,  as  with  a 
cloak. 


10  The  extortioner  shall  con- 
sume all  that  he  hath  :  and  the 
stranger  shall  spoil  his  labour. 

11  There  shall  be  no  man  to 
pity    him  :  nor    to    have    com- 
passion    upon      his     fatherless 
children. 

12  His  posterity  shall  be  de- 
stroyed :  and  in  the   next   gen- 
eration his  name  shall  be  clean 
put  out. 

13  The     wickedness     of     his 
fathers    shall    be     had    in     re- 
membrance in  the  sight  of  the 
Lord  :  and  the  sin  of  his  mother 
shall  not  be  done  away. 

14  They  shall    alway  be    be- 
fore the  Lord  :  that  he  may  root 
out  the  memorial  of  them  from 
off  the  earth. 

18  It  shall  be  unto  him  as  the 
cloak  that  he  hath  upon  him  : 
and   as   the    girdle   that   he   is 
always  girded  withal. 

19  Thus  it  shall  happen  from 
the  Lord   unto  mine  enemies  : 
and    to   those   that   speak    evil 
against  my  soul. 

27  Though    they    curse,    yet 
bless  thou  :  they  shall  be  con- 
founded   that    rise    up    against 
me;  but   thy   servant   shall   re- 
joice. 

28  Mine  adversaries  shall  be 
clothed  with  shame  :  and  shall 
cover    themselves    with     their 
own  confusion  as  with  a  cloak. 


62  Early  Prayer  Books. 

As  the  little  Prayer  Book  of  1795  was  printed  for 
the  sake  of  the  amended  Psalter,  and  as  the  book 
is  accessible  to  only  a  few  persons,  a  liberal  quo- 
tation has  been  made  from  the  Psalms,  that  the 
drift  of  the  version  may  be  understood.  Bishop 
Seabury  was  satisfied  to  let  the  experiment  rest,  for 
he  does  not  refer  to  the  book  in  any  of  his  writings 
aside  from  the  Advertisement,  and  judiciously  did 
not  urge  the  general  acceptance  of  his  version  of 
the  Psalms. 


EY1 
R 


rf   th< 


K  T    T** 

i  -*\  *         '^ 
I\         M 


JKllEMON.IES, 
I  prof  of cd  to  the  Ufe 


0 


Epifcopal  C  H  u  R  c  n. 


Fac-simile  of  the  title  page  of  the  Proposed  Book  of  Common  Prayer 

of  the  American  Episcopal  Church,  printed  by  Hall  &  Sellers, 

of  Philadelphia,  in  1786.     Exact  size. 


THE    REVISED   AND   PROPOSED    BOOK    OF 

COMMON  PRAYER  OF  1786,  OF  THE 

AMERICAN     EPISCOPAL 

CHURCH. 


AFTER  the  American  Revolution,  it  was  found  ex- 
pedient to  make  certain  alterations  in  the  Book  of 
Common  Prayer,  that  it  might  be  adapted  to  the 
conditions  of  a  Republic.  In  the  minds  of  many 
conservative  persons,  the  only  changes  sought  for 
related  solely  to  the  State  prayers.  There  were 
others,  however,  who  believed  the  time  had  come  to 
make  a  general  revision  of  the  liturgy.  At  a  Con- 
vention of  the  dioceses  of  Massachusetts,  Rhode 
Island  and  New  Hampshire,  held  at  Boston  in  1785, 
the  changes  desired  were  expressed  in  a  resolution. 
Conventions  held  in  Virginia  and  Maryland  also  put 
themselves  upon  record  as  desiring  a  revision.  There 
were  also  many  individual  expressions  of  opinion 
bearing  upon  the  same  subject.  The  Rev.  Charles 
H.  Wharton,  D.  D.,  Rector  of  Immanuel  Church 

63 


64  Early  Prayer  Books. 

at  New  Castle,  Del.,  in  a  letter  to  Rev.  Mr.  Parker, 
of  Boston,  said:  "I  think  the  simplifying  of  the 
Liturgy  should  be  among  the  first  objects  of  the 
Convention.  Whatever  was  left  with  a  view  of 
reconciling  parties  at  the  period  of  the  Reformation 
or  retained  as  suitable  to  Cathedral  Service,  may 
safely  be  omitted  by  the  American  Church.  Per- 
haps the  opportunity  never  occurred  since  the  days 
of  the  Apostles  of  settling  a  rational,  unexception- 
able mode  of  worship.  God  grant  we  may  improve 
it  with  unanimity  and  wisdom."  He  also  wrote  to 
Rev.  Dr.  White,  saying:  "If  no  alterations  in  the 
Liturgy  are  to  be  made  but  such  as  the  Revolution 
requires,  there  is  little  need  to  think  upon  the 
subject,  unless,  perhaps,  omissions  be  not  deemed 
alterations.  My  decided  opinion  is  that  our  prayers 
are  too  numerous,  as  well  as  the  repetitions.  I  shall 
draw  up  a  motion  on  this  head,  which  I  mean  to 
make  to  the  Convention,  if  you  should  approve  of 
it."-  The  Rev.  Edward  Bass,  of  Newburyport,  who 
became  the  first  Bishop  of  Massachusetts,  was  very 
cautious  in  his  letters,  and  the  changes  in  the  liturgy 
indicated  by  him  were  few  in  number. 

For  the  revision  of  the  Prayer  Book  and  other 
important  transactions,  a  Convention  was  called  in 
Philadelphia  in  1785.  It  was  held  in  Christ  Church 
in  that  city,  and  continued  its  sessions  from  Sep- 


Prvyer  Book  of  1786.  65 

tember  2/th  to  October  /th.  Seven  States  were 
represented,  namely,  New  York,  New  Jersey,  Penn- 
sylvania, Delaware,  Maryland,  Virginia  and  South 
Carolina.  The  body  consisted  of  sixteen  clerical 
and  twenty-six  lay  deputies,  a  total  of  forty-two. 
The  State  of  New  York  was  represented  by  two 
delegates,  New  Jersey  by  three,  Pennsylvania  by 
eighteen,  Delaware  by  seven,  Maryland  by  seven, 
Virginia  by  two,  and  South  Carolina  by  three.  The 
Rev.  William  White,  D.D.,  Rector  of  Christ  Church 
and  St.  Peter's,  Philadelphia,  and  later  the  first 
Bishop  of  Pennsylvania,  was  elected  President.  On 
the  evening  of  Wednesday,  Sept.  28th,  it  was 

"Resolved,  That  a  Committee  be  appointed,  con- 
sisting of  one  clerical  and  one  lay  deputy  from  the 
Church  in  each  state,  to  consider  of  and  report  such 
alterations  in  the  Liturgy,  as  shall  render  it  con 
sistent  with  the  American  Revolution  and  the  con- 
stitutions of  the  respective  states :  And  such  further 
alterations  in  the  Liturgy,  as  it  may  be  advisable  for 
this  Convention  to  recommend  to  the  consideration 
of  the  Church  here  represented." 

The  same  committee  was  charged  with  drafting 
an  ecclesiastical  constitution  for  the  Church  in  the 
United  States.  On  the  next  day  another  duty  was 
delegated  to  the  Committee,  that  of  preparing  and 
reporting  "a  plan  for  obtaining  the  consecration  of 


66  Early  Prayer  Books. 

Bishops,  together  with  an  address  to  the  Most 
Reverend  the  Archbishops  and  the  right  Reverend 
the  Bishops  of  the  Church  of  England,  for  that 
purpose." 

The  Committee  having  these  three  serious  obli- 
gations to  carry  out  consisted  of  fourteen  members, 
seven  clerical  and  seven  lay.  The  Rev.  Samuel 
Provoost  and  Hon.  James  Duane  were  appointed 
for  New  York;  Rev.  Abraham  Beach  and  Patrick 
Dennis  for  New  Jersey;  Rev.  William  White,  D.D., 
and  Richard  Peters  for  Pennsylvania;  Rev.  Charles 
H.  Wharton,  D.D.,  and  James  Sykes  for  Delaware; 
Rev.  William  Smith,  D.D.,  and  Dr.  Thomas 
Cradock  for  Maryland;  Rev.  David  Griffith  and 
John  Page  for  Virginia;  and  Rev.  Henry  Purcell, 
D.D.,  and  Hon.  Jacob  Read  for  South  Carolina. 
The  Chairman  was  the  Rev.  William  Smith,  D.D. 

• 

The  Committee  presented  from  time  to  time  reports 
concerning  the  revised  Prayer  Book,  the  alterations 
being  considered  and  acted  upon  in  paragraphs  by 
the  Convention,  until  the  whole  was  adopted.  The 
Committee  authorized  to  attend  to  the  printing  of 
the  book,  consisted  of  Doctors  White,  Smith  and 
Wharton.  Hall  &  Sellers,  who  occupied  the  place  of 
business  that  originated  with  Benjamin  Franklin, 
issued  the  Proposed  Prayer  Book  at  Philadelphia 
in  1786.  It  is  a  duodecimo  and  for  the  time  in 


Prayer  Book  of  1786.  67 

which  it  appeared  it  is  well  printed.  The  title  page 
is  explicit  and  reads : 

"The  Book  of  Common  Prayer,  and  Adminis- 
tration of  the  Sacraments,  and  other  Rites  and  Cere- 
monies, as  revised  and  proposed  to  the  Use  of  The 
Protestant  Episcopal  Church,  At  a  Convention  of  the 
said  Church  in  the  States  of  New- York,  New-Jersey, 
Pennsylvania,  Delaware,  Maryland,  Virginia  and 
South-Carolina,  Held  in  Philadelphia,  from  Sep- 
tember 2 /th  to  October  7th,  1785.  Philadelphia. 
Printed  by  Hall  and  Sellers :  And  sold  for  the 
Benefit  of  sundry  Corporations  and  Societies,  insti- 
tuted for  the  Support  of  the  Widows  and  Children 
of  deceased  Clergymen.  MDCCLXXXVI." 

The  authority  for  the  publication  of  the  volume  is 
the  first  thing  that  meets  the  eye : 

EXTRACT  FROM  THE  MINUTES  OF  THE  CONVENTION. 

Resolved,  That  a  Committee  be  appointed  to  publish  the  Book 
of  Common  Prayer  with  the  alterations,  as  well  those  now  ratified 
in  order  to  render  the  Liturgy  consistent  with  the  American 
revolution  and  the  constitutions  of  the  respective  states,  as  the 
alterations  and  new  offices  recommended  to  this  Church  ;  and 
that  the  Book  be  accompanied  with  a  proper  Preface  or  Address, 
setting  forth  the  reason  and  expediency  of  the  alterations;  and 
that  the  committee  have  the  liberty  to  make  verbal  and  gram- 
matical corrections;  but  in  such  manner,  as  that  nothing  in  form 
or  substaace  be  altered. 

Agreeably  to  the  above  Resolve,  the  Book  of  Common  Prayer, 
as  proposed  by  the  Convention,  is  now  published  by  their  Com- 
mittee. 


68  Early  Prayer  Books. 

This    extract    is    followed    by    the    certificate    of 
J.   B.   Smith: 

I,  Jonathan  Bayard  Smith,  Prothonotary  of  the  Court  of 
Common  Pleas  of  the  county  of  Philadelphia,  do  certify  that 
Messieurs  Hall  and  Sellers,  printers  and  assignees,  have  entered, 
according  to  act  of  Assembly,  a  book,  entitled  "The  Book  of 
Common  Prayer,  and  Administration  of  the  Sacraments,  and 
other  Rites  and  Ceremonies,  as  revised  and  proposed  for  the 
Use  of  the  Protestant  Episcopal  Church;  at  a  Convention  of 
the  said  Church  in  the  States  of  New-York,  New-Jersey,  Penn- 
sylvania, Delaware,  Maryland,  Virginia  and  South-Carolina, 
held  in  Philadelphia,  from  September  ayth  to  October  7th,  1785." 

J.  B.   SMITH. 
April  i,  1786. 


The  Contents  of  this  Book  are  arranged  into 
twenty-seven  titles  or  headings,  beginning  with  the 
Preface  and  ending  with  the  Hymns. 

Next  in  the  order  of  the  book  is  The  Preface, 
which  is  a  long  one.  In  the  Journal  of  the  Con- 
vention of  1785,  there  is  no  account  of  the  alter- 
ations that  were  proposed  for  the  Prayer  Book,  or 
of  the  debates  that  were  held  upon  the  subject.  We 
are  completely  at  a  loss  concerning  details.  The 
only  place  where  we  get  into  the  minds  of  the 
revisers  is  in  the  Preface,  where  they  have  gone  at 
length  into  the  necessity  and  expediency  of  their 
action.  For  the  complete  understanding  of  the 
subject  this  document  is  printed  in  full. 


Prayer  Book  of  1786.  69 


THE  PREFACE. 

It  is  a  most  invaluable  part  of  that  blessed  "liberty  wherewith 
CHRIST  hath  made  us  free"  —  that,  in  his  worship,  different  forms 
and  usages  may  without  offence  be  allowed,  provided  the  substance 
of  the  faith  be  kept  entire;  and  that,  in  every  Church,  what  can- 
not be  clearly  determined  to  belong  to  doctrine  must  be  referred 
to  discipline;  and  therefore,  by  common  consent  and  authority 
may  be  altered,  abridged,  enlarged,  amended,  or  otherwise  dis- 
posed of,  as  may  seem  most  convenient  for  the  edification  of  the 
people,  "according  to  the  various  exigencies  of  times  and 
occasions." 

The  CHURCH  of  ENGLAND,  to  which  the  Protestant  Episcopal 
Church  in  these  States  is  indebted,  under  GOD,  for  her  first 
foundation  and  a  long  continuance  of  nursing  care  and  pro- 
tection, hath  in  the  preface  of  her  book  of  common  prayer  laid 
it  down  as  a  rule,  that — "The  particular  forms  of  divine 
worship,  and  the  rites  and  ceremonies  appointed  to  be  used 
therein,  being  things  in  their  own  nature  indifferent  and  alter- 
able, and  so  acknowledged,  it  is  but  reasonable  that,  upon 
weighty  and  important  considerations,  according  to  the  various 
exigencies  of  times  and  occasions,  such  changes  and  alterations 
should  be  made  therein,  as  to  those  who  are  in  place  of  authority 
should,  from  time  to  time,  seem  either  necessary  or  expedient." 

This  is  not  only  the  doctrine  of  the  Church  of  England,  and 
other  Protestant  Churches,  but  likewise  of  the  Church  of  Rome ; 
which  hath  declared,  by  the  *Council  of  Trent — "That  the 
church  always  had  a  power  of  making  such  constitutions  and 
alterations  in  the  dispensation  of  the  Sacraments,  provided  their 
substance  be  preserved  entire,  as,  with  regard  to  the  variety  of 
circumstances  and  places,  she  should  judge  to  be  most  expedient 

*Declarat  (sancta  synodus)  hanc  potestatem  perpetuo  in  ecclesia  fuisse  ;  ut  in 
sacrameiuorum  dispensatione,  salva  illorum  substantia,  ea  statueret  vel  mutaret 
quae  suscipientiuni  salnti,  sen  ipsornm  sacramentorum  venerationi,  pro  renim,  tem- 
poruin  et  locorum  varietate,  magis  expedirc  judicaverit.  Sess.  21,  cap.  •-;.  Concil. 
Trident.  And  agreeably  to  this,  their  Breviary  and  Missal  have  been  frequently 
reviewed  ;  the  Breviary  heretofore  three  times  in  the  short  space  of  sixteen  years 
only. 


70  Early  Prayer  Books. 

for  the  salvation  of  the  receivers,  or  the  veneration  of  the  sacra- 
ments themselves." 

The  Church  of  England  has,  not  only  in  her  preface,  but  like- 
wise in  her  articles*  and  homilies, f  declared  the  necessity  and 
expediency  of  occasional  alterations  and  amendments  in  her 
forms  of  public  worship;  and  we  find  accordingly,  that  seeking 
to  ' '  keep  the  happy  mean  between  too  much  stiffness  in  refusing 
and  too  much  easiness  in  admitting  variations  in  things  once 
advisedly  established,  she  hath,  in  the  reign  of  several  \  princes, 
since  the  first  compiling  of  her  liturgy  in  the  time  of  Edward 
the  Sixth,  upon  just  and  weighty  considerations  her  thereunto 
moving,  yielded  to  make  such  alterations  in  some  particulars, 
as  in  their  respective  times  were  thought  convenient:  yet  so  as 
the  main  body  and  essential  parts  of  the  same  (as  well  in  the 
chiefest  materials,  as  in  the  frame  and  order  thereof)  have  still 
been  continued  firm  and  unshaken." — 

"Her  general  aim  in  these  different  reviews  and  alterations 
hath  been  (as  she  further  declares  in  her  said  preface)  to  do  that 
which,  according  to  her  best  understanding,  might  most  tend  to 
the  preservation  of  peace  and  unity  in  the  Church  ;  the  procuring 
of  reverence,  and  the  exciting  of  piety  and  devotion  in  the 
worship  of  God ;  and  (finally)  the  cutting  off  occasion,  from 
them  that  seek  occasion,  of  cavil  or  quarrel  against  her  liturgy." 

*"It  is  not  necessary  that  traditions  and  ceremonies  be  in  all  places  one,  or 
utterly  alike,  for  at  all  times  they  have  been  divers,  and  may  be  changed  according 
to  the  diversity  of  countries,  times  and  manners ;  so  that  nothing  be  ordained 
against  God's  word  ;  [and  therefore]  every  particular  or  national  Church  hath 
authority  to  ordain,  change  and  abolish  ceremonies  or  rites  of  the  Church,  ordained 
•inly  by  man's  authority  ;  so  that  all  things  be  done  to  edifying."  Art.  34. 

t  "God's  Church  ought  not,  neither  can  it  be  so  tied  to  any  orders  now  made,  or 
hereafter  to  be  made  and  devised,  by  the  authority  of  man  but  that  it  may,  for  just 
causes,  alter,  change  or  mitigate — yea  recede  wholly  from,  and  also  break  them" — 
&c.  And  again — "The  Church  is  not  bound  to  observe  any  order,  law  or  decree 
made  by  man  to  prescribe  a  form  of  religion  ;  but  hath  full  power  and  authority 
from  God,  to  change  and  alter  the  same,  when  need  shall  require."  Homily  o 
Fasting.  Part  i. 

tThe  Liturgy,  in  sundry  particulars,  hath  been  reviewed — altered  and  amended 
about  eight  different  times,  from  its  first  publication,  according  to  act  of  parliamen 
in  1594  :  and  its  last  review  was  in  1661,  as  it  now  stands,  according  to  the  Act  o 
Uniformity. 


Prayer  Book  of  ij86. 


And  the  necessity  and  expediency  of  the  several  variations  made 
from  time  to  time  (whether  by  alteration,  addition,  or  otherwise) 
she  states  chiefly  under  the  following  heads:  viz. 

ist.  For  the  better  direction  of  them  that  are  to  officiate  in  any 
part  of  divine  service;  which  is  chiefly  done  in  the  CALENDARS  and 
KUBRICKS. 

2d.  For  the  more  proper  expressing  of  some  words  or  phrases  of 
ancient  usage  in  terms  more  suitable  to  the  language  of  the  present 
times  ;  and  the  clearer  explanation  of  some  other  words  and  phrases 
that  were  of  a  doubtful  signification,  or  otherwise  liable  to  miscon- 
struction ;  or 

3d.  For  a  more  perfect  RENDERING  (or  translation)  of  such 
portions  of  holy  scripture  as  are  inserted  into  the  liturgy  (and  made 
a  part  of  the  daily  service;}  with  the  addition  of  some  OFFICES, 
PRAYERS  AND  THANKSGIVINGS,  fitted  to  special  occasions. 

If,  therefore,  from  the  reasons  above  set  forth  (namely  the 
change  of  times  and  circumstances,  and  the  fluctuation  of  our 
language  itself)  so  many  different  reviews,  alterations  and 
amendments,  were  found  necessary  in  the  first  hundred  and 
twelve  years  after  the  Reformation;  it  could  not  be  expected, 
but  (the  same  causes  and  reasons  still  operating)  some  subse- 
quent reviews,  alterations  and  amendments  would  not  only  be 
found  necessary,  but  be  earnestly  desired  by  many  true  members 
of  the  Church,  in  the  course  of  at  least  one  hundred  and  twenty 
years  more.  And  we  accordingly  find  that  in  less  than  thirty 
years  after  the  last  review  in  1661  (viz.  on  the  I3th  of  September 
1689)  a  commission  for  a  further  review  of  the  liturgy  and 
canons,  &c.  was  issued  out  to  a  number  of  bishops  and  other 
divines;  than  whom  (it  hath  been  truly  acknowledged)  the 
Church  of  England  was  never,  at  any  one  time,  blessed  with 
either  wiser  or  better,  since  it  was  a  Church." 

The  chief  matters  proposed  for  a  review  at  that  time,  and 
which  have  been  since  repeatedly  proposed  and  stated  under  the 
decent  and  modest  form  of  queries,  are  included  under  the 
following  heads  : 

ist.  Whether  the  public  service  on  Sunday  mornings  be  not  of 


72  Early  Prayer  Books. 

too  great  length,  and  tends  rather  to  diminish  than  encrease 
devotion,  especially  among  the  lukewarm  and  negligent? 

ad.  Whether  it  might  not  be  conveniently  contracted,  by 
omitting  all  unnecessary  repetitions  of  the  same  prayers  or 
subject  matter;  and  whether  a  better  adjustment  of  the  neces- 
sary parts  of  the  three  different  services,  usually  read  every 
Sunday  morning  in  the  Church,  would  not  render  the  whole 
frame  of  the  service  more  uniform,  animated  and  compleat  ? 

3d.  Whether  the  old  and  new  translations  of  the  psalms  ought 
not  to  be  compared,  in  order  to  render  both  more  agreeable  to 
each  other  and  to  their  divine  original ;  so  as  to  have  but  one 
translation,  and  that  as  compleat  as  possible  ? 

4th.  Whether  all  the  PSALMS  of  David  are  applicable  to  the 
state  and  condition  of  Christian  societies,  and  ought  to  be  read 
promiscuously  as  they  now  are ;  and  whether  some  other  method 
Df  reading  them  might  not  be  appointed ;  including  a  choice  of 
psalms  and  hymns,  as  well  for  ordinary  use,  as  for  the  festivals 
a.nd  fasts,  and  other  special  occasions  of  public  worship  ? 

5th.  Whether  the  subject  matter  of  our  psalmody  or  singing 
psalms  should  not  be  extended  beyond  those  of  David,  which 
include  but  a  few  heads  of  Christian  -worship,  and  whether  much 
excellent  matter  might  not  be  taken  from  the  New  Testament, 
as  well  as  some  parts  of  the  Old  Testament,  especially  the 
prophets;  so  as  to  introduce  a  greater  variety  of  anthems  and 
hymns,  suited  to  the  different  festivals  and  other  occasions  of 
daily  worship,  private  as  well  as  public  ? 

6th.  Whether,  in  particular,  a  psalm  or  anthem  should  not  be 
adapted  to  and  sung  at  the  celebration  of  the  Eucharist,  as  was 
the  primitive  practice,  and  that  recommended  in  our  first  liturgy  ? 

7th.  Whether  all  the  lessons  which  are  appointed  to  be  read 
in  the  ordinary  course  are  well  chosen  ;  and  whether  many  of 
them  may  not  be  subject  to  one  or  more  of  the  following 
objections,  viz. — i.  Either  inexpedient  to  be  read  in  mixt 
assemblies;  or  2.  Containing  genealogies  and  passages  either 
obscure,  or  of  little  benefit  to  be  read  in  our  congregations ; 
or  3.  Improperly  divided ;  sometimes  abrupt  and  unconnected 


Prayer  Book  of  1786.  73 

in  their  beginning,  as  having  respect  to  something  that  had 
gone  before;  and  sometimes  either  too  short  or  too  long,  and 
apocryphal  lessons  included  among  the  number?  • 

8th.  Whether  our  epistles  and  gospels  are  all  of  them  well 
selected  ;  and  whether  after  so  many  other  portions  of  scripture 
they  are  necessary,  especially  unless  the  first  design  of  in- 
serting them,  viz.  as  introductory  to  the  communion,  should 
be  more  regarded,  and  the  communion  be*  again  made  a  daily 
part  of  the  services  of  the  Church  ? 

gth.  Whether  our  collects,  which  in  the  main  are  excellent, 
are  always  suited  to  the  epistles  and  gospels;  and  whether  too 
many  of  them  are  not  of  one  sort,  consisting  of  the  same 
kind  of  substance  ?  And  whether  there  is  any  occasion  of  using 
the  collect  for  the  day  twice  in  the  same  service  ? 

loth.  Whether  the  Athanasian  creed  may  not,  consistently 
with  piety,  faith  and  charity,  be  either  wholly  omitted,  or  left 
indifferent  in  itself  ? 

nth.  Whether  our  catechism  may  not  require  illustration  in 
some  points  and  enlargement  in  others;  so  that  it  may  not  only 
be  rendered  fit  for  children,  but  a  help  to  those  who  become 
candidates  for  confirmation  ?  And  whether  all  the  other  offices, 
viz.  the  litany,  the  communion  office,  the  offices  of  confirmation, 
matrimony,  visitation  of  the  sick,  churching  of  women,  and  more 
especially  those  of  baptism,  burial  and  communion,  do  not  call 
for  a  review  and  amendment  in  sundry  particulars  ? 

i2th.  Whether  the  calendars  and  rubricks  do  not  demand  a 
review  and  better  adjustment;  and  whether  any  words  and 
phrases  in  our  common  prayer,  which  are  now  less  intelligible 
or  common,  or  any  way  changed  in  their  present  acceptation 
from  their  original  sense,  should  be  retained  ?  And  whether 
others  should  not  be  substituted  which  are  more  modern,  intelli- 
gible, and  less  liable  to  any  misapprehension  or  misconstruction  ? 

i3th.  Whether  the  articles  of  religion  may  not  deserve  a  r^vV?.'.- 
and  the  subscription  to  them  and  the  common  prayer  be  con- 
trived after  some  other  manner,  less  exceptionable  than  at 
present  ? 


74  Early  Prayer  Books. 

These  are  the  principal  matters  which  have  been  long  held  up 
for  public  consideration,  as  still  requiring  a  review  in  the  book  of 
common  prayer;  and  altho'  in  the  judgment  of  the  Church  there 
be  nothing  in  it  "contrary  to  the  word  of  God,  or  to  sound 
doctrine,  or  which  a  godly  man  may  not  submit  unto,  or  which  is 
not  fairly  defensible,  if  allowed  such  just  and  favourable  con- 
struction as  in  common  equity  ought  to  be  allowed  to  all  human 
compositions ; "  yet,  upon  the  principles  already  laid  down, 
(namely  "the  promoting  of  peace  and  unity  in  the  Church  ;  the  ex- 
citing of  piety  and  devotion,  and  the  removing,  as  far  as  possible, 
of  all  occasion  of  cavil  or  quarrel  against  the  liturgy,")  the  pious 
and  excellent  divines  who  were  commissioned  in  1689,  proceeded 
to  the  execution  of  the  great  work  assigned  them.  They  had  be- 
fore them  all  the  exceptions  which  had,  since  the  act  of  uni- 
formity, been  at  any  time  made  against  any  parts  of  the  church 
service  which  are  chiefly  set  forth  in  the  foregoing  queries.  They 
had  likewise  many  propositions  and  advices,  which  had  been 
offered  at  several  times  by  some  of  the  most  eminent  bishops  and 
divines  upon  the  different  heads  in  question.  Matters  were  well 
considered,  freely  and  calmly  debated  ;  and  all  was  digested  into 
one  entire  *  correction  of  every  thing  that  seemed  liable  to  any  just 

*  It  will,  without  doubt,  be  agreeable  to  the  members  of  our  Church,  and  those 
who  esteem  our  liturgy  and  public  service,  to  have  at  least  a  general  account  of  the 
alterations  and  amendments  which  were  desired  and  designed  by  such  great  and 
good  men  as  Archbishop  Tillotson  and  others,  whose  names  are  in  the  following 
account  taken  from  Bishop  Burnet,  who  was  also  in  the  commission,  and  from  L)r. 
Nichols : 

"  They  began  with  reviewing  the  liturgy  ;  and  first  they  examined  the  calendar  ; 
in  which,  in  the  room  of  the  apocryphal  lessons,  they  ordered  certain  chapters  of 
canonical  scripture  to  be  read,  that  were  more  for  the  peoples  edification.  The 
Athanasian  creed  being  disliked  by  many  persons  on  account  of  the  damnatory 
clause,  it  was  left  at  the  minister's  choice  to  use  or  change  it  for  the  Apostles  creed. 
New  collects  were  drawn  up  more  agreeable  to  the  epistles  and  gospels,  for  the 
whole  course  of  the  year,  and  with  a  force  and  beauty  of  expression  capable  of 
affecting  and  raising  the  mind  in  the  strongest  manner.  The  first  draught  was  by 
Dr.  Patrick,  who  was  esteemed  to  have  a  peculiar  talent  for  composing  prayers. 
Dr.  Burnet  added  to  them  yet  further  force  and  spirit.  Dr.  Stillingfleet  then  ex- 
amined every  word  in  them  with  the  exactest  judgement.  Dr.  Tillotson  gave  them 
the  last  hand,  by  the  free  and  masterly  touches  of  his  flowing  eloquence.  Dr. 
Kidder,  who  was  well  versed  in  the  oriental  languages,  made  a  new  translation  of 
the  psalms,  more  conformable  to  the  original.  Dr.  Tennison  having  collected  the 


Prayer  Book  of  1786.  75 

objection.  But  this  great  and  good  work  miscarried  at  that 
time ;  and  the  civil  authority  in  Great  Britain  hath  not  since 
thought  it  proper  to  revive  it  by  any  new  commission. 

But  when,  in  the  course  of  divine  providence,  these  American 
States  became  independent  with  respect  to  civil  government,  their 
ecclesiastical  independence  was  necessarily  included  ;  and  the  differ- 
ent religious  denominations  of  Christians  in  these  states  were  left 
at  full  and  equal  liberty  to  model  and  organize  their  respective 
Churches  and  forms  of  worship  and  discipline,  in  such  manner  as 
thfy  might  judge  most  convenient  for  their  future  prosperity  ; 
consistently  with  the  constitution  and  laws  of  their  country. 

The  attention  of  this  Church  was,  in  the  first  place,  drawn  to 
those  alterations  in  the  liturgy  which  became  necessary  in  the 
prayers  for  our  civil  rulers,  in  consequence  of  the  revolution  ;  and 
the  principal  care  herein  was  to  make  them  conformable  to  what 
ought  to  be  the  proper  end  of  all  such  prayers,  namely,  that 
"  rulers  may  have  grace,  wisdom  and  understanding  to  execute 
justice  and  to  maintain  truth  ;  and  that  the  people  may  lead  quiet 
and  peaceable  lives,  in  all  godliness  and  honesty." 

But  while  these  alterations  were  in  review  before  the  late  CON- 
VENTION, they  could  not  but,  with  gratitude  to  God,  embrace  the 
happy  occasion  which  was  offered  to  them  (uninfluenced  and 
unrestrained  by  any  worldly  authority  whatsoever)  to  take  a 
further  review  of  the  public  service,  and  to  propose  to  the  Chttrch 
at  large  such  other  alterations  and  amendments  therein  as  might 


words   and   expressions  throughout  the  liturgy,  which  had  been  excepted  against, 
proposed  others  in  their  room,  which  were  more  clear  and  plain."   Other  things  were 


likewise  proposed,  as  that  the  c 
the  choice  of  the  parents  ;  and  it 
if  any  refused  or  scrupled  to  rece 
tered  to  them  in  their  pews  ;  tha 
I. em  fasts  to  consist  only  in  ex 


oss  in  baptism  might  be  either  used  or  omitted  at 
s  further  added  from  other  certain  accounts,  "that 
ve  the  Lord's  Supper  kneeling,  it  may  be  adminis- 
a  rubrick  be  made,  declaring  the  intention  of  the 
raordinary  acts  of  devotion  ;  not  in  distinction  of 


meats ;  that  the  absolution  may  be  read  by  a  deacon  ;  the  word  priest  to  be  changed 
into  minister;  the  Gloria  Patri  not  to  be  repeated  at  the  end  of  every  psalm,  but  of 
nil  appointed  for  morning  and  evening — that  the  words  in  the  Te  Deum,  Thine 
honourable,  true  and  only  Son,  be  changed  into  thine  only  begotten  Son  ;  that  the 
Benedicite  be  changed  into  the  i28th  psalm,  and  other  psalms  appointed  for  the 
Benedictus  and  Nunc  Dimittis ;  that  if  any  desire  to  have  godfathers  and  god- 
mothers omitted,  their  children  may  be  presented  in  their  own  names,"  &c. 


76  Early  Prayer  Books. 

be  deemed  expedient ;  whether  consisting  of  those  which  have 
been  heretofore  so  long  desired  by  many,  or  those  which  the  late 
change  of  our  circumstances  might  require,  in  our  religious  as 
well  as  civil  capacity. 

By  comparing  the  following  book,  as  now  offered  to  the  Church, 
with  this  preface  and  the  notes  annexed,  it  will  appear  that  most 
of  the  amendments  or  alterations  which  had  the  sanction  of  the 
great  divines  of  1689,  have  been  adopted,  with  such  others  as  are 
thought  reasonable  and  expedient. 

The  service  is  arranged  so  as  to  stand  as  nearly  as  possible  in 
the  order  in  which  it  is  to  be  read.  A  selection  is  made  both  of  the 
reading  and  singing  psalms,  commonly  so  called.  Wherever  the 
Bible-translation  of  the  former  appeared  preferable  to  the  old 
translation,  it  hath  been  adopted  ;  and  in  consequence  of  the  new 
selection,  a  new  division  and  considerable  abridgement  of  the 
daily  portions  to  be  read  became  necessary;  and  as  the  "Glory 
be  to  the  Father,"  &c.  is  once  said  or  sung  before  the  reading  of 
the  psalms  in  Morning  and  Evening  prayer,  it  was  conceived 
that,  in  order  to  avoid  repetition,  the  solemnity  would  be  en- 
creased  by  allowing  the  minister  to  conclude  the  portion  of  the 
psalms  which  is  at  any  time  read,  with  that  excellent  doxology 
somewhat  shortened,  "Glory  to  God  on  high,"  &c.  especially 
when  it  can  be  properly  sung.  With  respect  to  the  psalmody  or 
singing  psalms,  for  the  greater  ease  of  chusing  such  as  are  suited 
to  particular  subjects  and  occasions,  they  are  disposed  under  the 
several  metres  and  the  few  general  heads  to  which  they  can  be 
referred  ;  and  a  collection  of  hymns  are  added,  upon  those  evangeli- 
cal subjects  and  other  heads  of  Christian  worship,  to  which  the 
psalms  of  David  are  less  adapted,  or  do  not  generally  extend. 

It  seems  unnecessary  to  enumerate  particularly  all  the  differ- 
ent alterations  and  amendments  which  are  proposed.  They  will 
readily  appear,  and  it  is  hoped  the  reason  of  them  also,  upon  a 
comparison  of  this  with  the  former  book.  The  Calendar  and 
Rubricks  have  been  altered  where  it  appeared  necessary,  and  the 
same  reasons  which  occasioned  a  table  oijirst  lessons  for  Sundays 
and  other  Holy-days,  seemed  to  require  the  making  of  a  table  of 


Prayer  Book  of  1786.  77 

second  lessons  also,  which  is  accordingly  done.  Those  for  the 
morning  are  intended  to  suit  the  several  seasons,  without  any 
material  repetition  of  the  epistles  and  gospels  for  the  same 
seasons;  and  those  for  the  evening  are  selected  in  the  order  of 
the  sacred  books.  Besides  this,  the  table  of  first  lessons  has 
been  reviewed ;  and  some  new  chapters  are  introduced  on  the 
supposition  of  their  being  more  edifying ;  and  some  transpo- 
sitions of  lessons  have  been  made,  the  better  to  suit  the  seasons. 

And  whereas  it  hath  been  the  practice  of  the  Church  of 
England  to  set  apart  certain  days  of  thanksgiving  to  Almighty 
God  for  signal  mercies  vouchsafed  to  that  church  and  nation,  it 
hath  here  also  been  considered  as  conducive  to  godliness,  that 
there  should  be  two  annual  solemn  days  of  prayer  and  thanks- 
giving to  Almighty  God  set  apart;  viz.  the  fourth  DAY  OF  JULY, 
commemorative  of  the  blessings  of  civil  and  religious  liberty  in 
the  land  wherein  we  live ;  and  the  first  Thursday  of  November  for 
the  fruits  of  the  earth  ;  in  order  that  we  may  be  thereby  stirred 
up  to  a  more  particular  remembrance  of  the  signal  mercies  of 
God  towards  us;  the  neglect  of  which  might  otherwise  be  the 
occasion  of  licentiousness,  civil  miseries  and  punishments. 

The  case  of  such  unhappy  persons  as  may  be  imprisoned  for 
debt  or  crimes  claimed  the  attention  of  this  Church  ;  which 
hath  accordingly  adopted  into  her  liturgy  the  form  of  the  visit- 
ation of  prisoners  in  use  in  the  Church  of  Ireland. 

In  the  creed  commonly  called  the  Apostles'  creed,  one  clause* 
is  omitted,  as  being  of  uncertain  meaning ;  and  the  articles  of 
religion  have  been  reduced  in  number ;  yet  it  is  humbly  con- 
ceived that  the  doctrines  of  the  Church  of  England  are  pre- 
served entire,  as  being  judged  perfectly  agreeable  to  the  gospel. 

It  is  far  from  the  intention  of  this  Church  to  depart  from  the 


*The  clause  meant  is,  "Christ's  descent  into  hell,"  which,  as  Bishop  Burnet, 
Bishop  Pearson,  and  other  writers  inform  us,  is  found  in  no  creed,  nor  mentioned 
by  any  writer,  until  about  the  beginning  of  the  5th  century  ;  and  in  the  first  creeds 
that  have  this  clause  or  article,  that  of  Christ's  burial  not  being  mentioned  in  them, 
it  follows  that  they  understood  the  descent  into  hell  only  of  his  burial  or  descent 
into  the  grave,  as  the  word  is  otherwise  translated  in  the  Bible.  The  Nicene  creed 
hath  only  the  burial,  and  the  Athanasian  only  the  descent  into  hell. 


7 8  Early  Prayer  Books. 

Church  of  England,  any  farther  than  local  circumstances  require, 
or  to  deviate  in  any  thing  essential  to  the  true  meaning  of  the 
thirty-nine  articles ;  although  the  number  of  them  be  abridged 
by  some  variations  in  the  mode  of  expression,  and  the  omission 
of  such  articles  as  were  more  evidently  adapted  to  the  times 
when  they  were  first  framed  and  to  the  political  constitution 
of  England. 

And  now,  this  important  work  being  brought  to  a  conclusion 
it  is  hoped  the  whole  will  be  received  and  examined  by  every 
true  member  of  our  Church  and  every  sincere  Christian  with 
a  meek,  candid  and  charitable  frame  of  mind  ;  without  preju- 
dice or  prepossessions;  seriously  considering  what  Christianity 
is,  and  what  the  truths  of  the  gospel  are ;  and  earnestly 
beseeching  Almighty  God,  to  accompany  with  his  blessing 
every  endeavour  for  promulgating  them  to  mankind  in  the 
clearest,  plainest,  most  affecting  and  majestic  manner,  for  the 
sake  of  Jesus  Christ,  our  blessed  Lord  and  Saviour. 


Twenty-four  pages  are  covered  with  Tables  of  the 
moveable  and  immoveable  Feasts,  of  Scripture 
Lessons,  and  for  finding  Easter. 

The  changes  found  in  the  Proposed  Book  are 
indicated  by  the  following  particulars.  In  the 
order  for  Morning  Prayer,  the  following  sentences 
of  Scripture  were  added : 

The  Lord  is  in  his  holy  temple ;  let  all  the  earth  keep  silence 
before  him.  Hab  ii.  20. 

From  the  rising  of  the  sun  even  unto  the  going  down  of  the 
same,  my  Name  shall  be  great  among  the  Gentiles ;  and  in 
every  place  incense  shall  be  offered  unto  my  Name,  and  a  pure 
offering  :  for  my  Name  shall  be  great  among  the  heathen,  saith 
the  Lord  of  hosts.  Mai.  \.  u. 


Prayer  Book  of  ij86.  79 

The  sentences  are  used  in  Evening  Prayer  but 
the  printing  is  not  repeated. 

The  form  of  Absolution  is  retained,  but  the  rubric 
is  altered,  so  that  it  reads: 

'  'A  declaration  concerning  the  Forgiveness  of  Sins;  to  be  made  by  the 
Minister  alone,  standing;  the  People  still  kneeling." 

In  the  Lord's  Prayer  "who"  takes  the  place  of 
"which,"  and  "those  who  trespass"  for  "them 
that  trespass." 

After  the  Venite  is  this  direction  : 

'  'Instead  of  saying  the  Gloria  Patri  at  the  end  of  each  Psalm,  let  it  be 
said  only  at  the  end  of  the  whole  portion  of  Ps  -Ims  ;  or,  in  the 
place  thereof,  let  the  foil crwing  Anthem  be  said  or  sung," 

The  anthem  referred  to  is  the  Gloria  in  Excelsis. 

In  the  Te  Demn  the  word  ' '  adorable ' '  is  substi- 
tuted for  ' '  honourable  ' '  and  the  clause  ' '  thou  didst 
not  abhor  the  Virgin's  womb  "  is  changed  to  "  thou 
didst  humble  thyself  to  be  born  of  a  pure  Virgin." 
"  Lighten  upon  us"  was  changed  to  "be  upon  us," 
and  the  last  verse,  "  O  Lord  in  thee  have  I  trusted," 
etc.,  was  omitted. 

The  Benedicite  is  removed  from  Morning  Prayer 
and  placed  at  the  end  of  the  Psalter,  with  a  note 
directing  that  it  be  used  "on  the  3ist  day  of  any 
month." 

The  Nicene  and  Athanasian  Creeds  were  stricken 


8o  Early  Prayer  Books. 

out,  and  the  clause  in  the  Apostles'  Creed,  "He 
descended  into  Hell,"  was  omitted. 

The  petitions  after  the  creed,  "Lord,  have  mercy 
upon  us,"  etc.,  were  erased.  In  the  suffrage  after 
the  Lord's  Prayer,  "O  Lord,  save  the  King,"  the 
language  was  changed  to,  "O  Lord,  bless  and  pre- 
serve these  United  States."  The  word  "chosen" 
was  eliminated  from  the  sentence,  "And  make  thy 
chosen  people  joyful." 

The  two  suffrages  that  follow  were  also  omitted. 
The  rubric  before  the  Collect  for  Peace  went  the 
same  way.  In  the  Collect  for  Grace  the  words  "  be 
ordered,"  were  rescinded,  and  "be"  put  in  the 
place  of  "to  do  always  that  is,"  so  that  the  sentence 
reads,  "but  that  all  our  doings  may,  by  thy  govern- 
ance be  righteous  in  thy  sight." 

In  the  Prayer  for  the  Clergy  and  People,  the  word- 
ing was  changed  to  "  Almighty  and  everlasting  God, 
send  down  upon  all  Bishops  and  other  pastors,  and 
the  congregations  committed  to  their  charge,"  etc. 
The  prayer  for  the  royal  family  was  omitted  from 
the  Morning  and  Evening  Service. 

In  the  Psalter,  verses  that  had  an  imprecatory 
indication  were  removed.  The  portions  appointed 
for  each  day  were  not  made  up  of  single  Psalms 
read  in  continuity,  but  of  selected  verses  from  several 
Psalms.  Of  this  treatment,  Bishop  Seabury  speaks 


Prayer  Book  of  1786.  81 

in  1789,  in  writing  to  Bishop  White.  He  says, 
"The  mutilating  the  Psalms  is  supposed  to  be  an 
unwarrantable  liberty,  and  such  as  was  never  before 
taken  with  Holy  Scriptures  by  any  Church.  It 
destroys  that  beautiful  chain  of  prophecy  that  runs 
through  them,  and  turns  their  application  from 
Messiah  and  the  Church,  to  the  temporal  state  and 
concerns  of  individuals." 

In  the  Litany  the  fifteenth,  sixteenth,  seventeenth 
and  eighteenth  petitions  were  erased,  and  instead  of 
the  twentieth  and  twenty-first  the  following  was 
used:  "That  it  may  please  thee  to  endue  the  Con- 
gress of  these  United  States,  and  all  others  in 
authority,  legislative,  executive  and  judicial,  with 
grace,  wisdom  and  understanding,  to  execute 
justice  and  maintain  truth." 

The  short  petitions  were  changed  to  read : 

Son  of  God,  we  beseech  thee  to  hear  us. 
Son  of  God,  we  beseech  thee  to  hear  us. 

O  Lamb  of  God,  who  takest  away  the  sins  of  the  world  ; 
Grant  us  thy  peace. 
O  Christ,  hear  us. 
O  Christ,  hear  its. 

Lord,  have  mercy  upon  us  and  deal  not  with  us  according  to 
our  sins. 

Neither  reward  us  according  to  our  iniqiiities. 

Also  the  words,  "  Let  us  pray,"  in  the  two  places 
where  they  occur,  and  the  Gloria  Patri,  were  omitted. 


82  Early  Prayer  Books. 

The  Lord's  Prayer  in  the  Litany,  with  its  rubric,  was 
treated  in  the  same  way.  When  the  Litany  was  not 
said  the  prayer  for  Parliament,  changed  to  a  petition 
for  Congress,  was  used.  The  prayer  for  the  King's 
Majesty  was  converted  into  a  form  for  the  President 
of  the  United  States. 

In  the  prayer  beginning,  "O  God,  merciful 
Father,"  "justly"  is  introduced  for  "righteously." 

Several  changes  were  made  in  the  Holy  Com- 
munion office.  In  the  first  warning,  "condem- 
nation" is  supplied  for  "damnation."  The  words 
"lest,  after  the  taking  of  the  Holy  Sacrament,  the 
devil  enter  into  you,  as  he  entered  into  Judas,  and 
fill  you  full  of  all  iniquities,  and  bring  you  to 
destruction  of  body  and  soul,"  and  the  sentence, 
"that  by  the  ministry  of  God's  holy  Word,  he  may 
receive  the  benefit  of  absolution,"  are  omitted. 
Also  among  the  omissions  are  the  words,  "learned 
and  discreet,"  as  applied  to  the  minister.  In  the 
longer  Exhortation  the  line  reading,  "then  we  dwell 
in  Christ  and  Christ  in  us;  we  are  one  with  Christ 
and  Christ  with  us,"  and  also  the  thought  expressed 
in  the  words,  "we  eat  and  drink  our  own  damnation, 
not  considering  the  Lord's  Body;  we  kindle  God's 
wrath  against  us ;  we  provoke  him  to  plague  us  with 
divers  diseases,  and  sundry  kinds  of  death,"  are 
among  the  things  that  the  revisers  counted  out. 


Prayer  Book  of  ij86.  83 

The    rubric    before    the    prayer    of    Absolution    was 
changed  to  read, 

' '  Then   shnll  the   Minister  (the  Bishop,  if  he  be  present)  stand  up, 
and,  turning  to  the  people  say." 

The  first  collect  for  the  king  in  the  Communion 
Service  was  omitted,  and  the  second  altered  from 
the  singular  to  the  plural,  and  the  wording  changed. 

Decided  changes  were  made  in  The  Ministration 
of  Public  Baptism  of  Infants.  To  the  second  rubric 
at  the  head  of  the  office,  was  added  this  line,  "and 
Parents  shall  be  admitted  as  sponsors,  if  it  be  de- 
sired." In  the  second  prayer  the  petition,  "may 
receive  remission  of  his  sins,"  is  altered  to  read, 
"may  receive  remission  of  sin,"  and  in  the  address 
to  the  sponsors,  the  words  "to  release  him  from 
sin"  take  the  place  of  "to  release  him  of  his  sins." 

The  questions  to  the  sponsors  are  changed  to  this 
form : 

Dost  thou  believe  all  the  Articles  of  the  Christian  Faith  as 
contained  in  the  Apostles'  Creed  ;  and  wilt  thou  endeavour  to 
have  this  child  instructed  accordingly  ? 

Answer.  I  do  believe  them  :  and  by  God's  help  will  endeavour 
so  to  do. 

Minister.  Wilt  thou  endeavour  to  have  him  brought  up  in  the 
fear  of  God,  and  to  obey  his  holy  Will  and  Commandments  ? 

Answer.     I  will,  by  God's  assistance. 


84  Early  Prayer  Books. 

Provision  is  made  for  the  omission  of  the  sign  of 
the  cross,  if  it  be  desired.  An  alternate  form  is  sup- 
plied in  these  words,  "We  receive  this  Child  into  the 
congregation  of  Christ's  flock;  and  pray  that  here- 
after he  may  never  be  ashamed,"  etc.  The  prayer 
beginning,  "Seeing  now,  dearly  beloved  brethren, 
that  this  Child  is  regenerate,"  etc.,  is  entirely 
omitted.  The  word  "regenerate,"  in  the  petition 
after  the  Lord's  Prayer,  is  omitted,  and  the  clause, 
"We  yield  thee  hearty  thanks,  most  merciful  Father, 
that  it  hath  pleased  thee  to  regenerate  this  Infant 
with  thy  Holy  Spirit,  to  receive  him  for  thine  own 
Child  by  adoption,  and  to  incorporate  him  into  thy 
holy  Church,"  finds  a  substitute  in  this  language, 
•'We  yield  thee  hearty  thanks,  most  merciful  Father, 
that  it  hath  pleased  thee  to  receive  this  Infant  as 
thine  own  Child  by  Baptism,  and  to  incorporate  him 
into  thy  holy  Church."  In  the  final  exhortation  the 
words,  "to  renounce  the  devil  and  all  his  works," 
and  "  vulgar  tongue,"  are  erased.  The  same  changes 
were  also  extended  to  the  office  of  private  Baptism. 

In  the  Catechism  these  were  the  alterations  made : 

Quest.     When  did  you  receive  this  name  ? 

Answ.  I  received  it  in  Baptism  ;  whereby  I  became  a  member 
of  the  Christian  Church. 

Quest.     What  was  promised  for  you  in  Baptism  ? 

Answ.  That  I  should  be  instructed  in  all  the  Articles  of  the 
Christian  Faith,  as  contained  in  the  Apostles'  Creed ;  and 


Prayer  Book  of  1786.  85 

brought  up  in  the  fear  of  God,  and  to  obey  his  holy  Will  and 
Commandments. 

Quest.  Dost  thou  think  that  thou  art  bound  to  believe  all  the 
Articles  of  the  Christian  faith,  as  contained  in  the  Apostles' 
Creed,  and  to  obey  God's  holy  Will,  and  keep  his  Command- 
ments ? 

Answ.     Yes,  verily,  etc. 

Instead  of  the  words,  "verily  and  indeed  taken," 
the  expression  "spiritually  taken"  was  substituted, 
in  the  answer  to  the  question,  "What  is  the  inward 
part,  or  thing  signified?  " 

In  the  office  of  Confirmation  the  questions  are  as 
follows : 

Do  ye  here  in  the  Presence  of  God,  and  this  Congregation, 
profess  your  Belief  in  all  the  Articles  of  the  Christian  Faith, 
as  contained  in  the  Apostles'  Creed,  wherein  ye  were  to  be 
instructed  by  the  promise  made  for  you  at  your  Baptism  ? 

Answ.     I  do. 

Quest.  Do  ye  now,  in  your  own  Persons,  promise  to  live  in 
this  Faith,  and  in  obedience  to  God's  holy  Will  and  Com- 
mandments ? 

Answ.     I  do. 

In  the  prayer  before  the  laying  on  of  hands,  "re- 
generate" was  ruled  out. 

In  the  Form  of  the  Solemnization  of  Matrimony, 
the  Exhortation  was  reduced  to  a  few  lines.  The 
words,  "I  plight  thee  my  troth,"  and,  "pledged 
their  troth  either  to  other,"  were  omitted.  So  also 
the  line  in  the  ring  pledge,  "with  my  body  I  thee 


86  Early  Prayer  Books. 

worship."  The  whole  service,  as  found  in  the 
English  Prayer  Book  after  the  Blessing,  was  cut 
out. 

Instead  of  a  separate  and  particular  service  for 
the  Churching  of  Women,  a  special  prayer  was 
appointed  to  be  read  after  the  General  Thanks- 
giving, worded  as  follows : 

"O  Almighty  God,  we  give  thee  humble  thanks,  for  that  thou 
hast  been  graciously  pleased  to  preserve  this  woman  thy  servant 
through  the  great  pain  and  peril  of  Child-birth.  Grant,  we 
beseech  thee,  most  merciful  Father,  that  she  through  thy  help 
may  both  faithfully  live,  and  walk  according  to  thy  will,  in  this 
life  present,  and  also  may  be  partaker  of  everlasting  glory  in  the 
life  to  come,  through  Jesus  Christ  our  Lord.  Amen." 

The  Commination  Office  of  the  English  Prayer 
Book  was  discontinued,  and  the  three  prayers  of 
that  service  were  ordered  to  be  used  after  the 
Collect  for  Ash  Wednesday. 

In  the  Order  for  the  Visitation  of  the  Sick,  the 
Absolution  of  the  Communion  service  was  inserted, 
and  either  of  the  Collects  for  Ash  Wednesday  could 
be  used.  In  the  /ist  Psalm  the  third,  sixth,  eighth, 
ninth  and  eleventh  verses  were  omitted.  In  the 
Commendatory  Prayer  for  the  dying,  the  word 
"purged"  was  stricken  out,  and  for,  "miserable 
and  naughty,"  the  reading  was  changed  to,  "vain 
and  miserable.' 


Prayer  Book  of  1786.  87 

In  the  Prayer  for  Persons  troubled  in  Mind,  these 
sentences  were  erased:  "Thou  writest  bitter  things 
against  him,  and  makest  him  to  possess  his  former 
iniquities;  thy  wrath  lieth  hard  upon  him,  and  his 
soul  is  full  of  trouble,"  After  the  removal  of  the 
relative  "but,"  the  rest  of  the  prayer  moves  on 
unchanged. 

In  the  Forms  of  Prayer  to  be  used  at  Sea,  the  first 
supplication  was  changed  from,  "That  we  may  be  a 
safeguard  unto  our  most  gracious  sovereign  Lord 
King  George  and  his  kingdoms"  to  "the  United 
States  of  America,"  and  the  word  "Island"  was 
replaced  by  "Country."  In  the  Collect  beginning, 
"O  Almighty  God,  the  Sovereign  Commander," 
etc.,  the  sentence,  "the  honour  of  our  Sovereign" 
became  "the  honour  of  our  Country." 

In  the  Order  for  the  Burial  of  the  Dead,  the  word 
"  unbaptized  "  was  removed  from  the  rubric.  Of 
the  39th  Psalm  the  verses  five  to  ten,  and  twelve  to 
the  end,  and  the  first  twelve  of  the  QOth  Psalm,  were 
to  be  used. 

The  committal  service  was  altered  to  read : 

"Forasmuch  as  it  hath  pleased  Almighty  God,  in  his  wise 
Providence,  to  take  out  of  this  world  the  soul  of  our  deceased 
brother  lying  now  before  us,  we  therefore  commit  fits  Body  to  the 
ground  ;  earth  to  earth,  ashes  to  ashes,  dust  to  dust ;  looking  for  the 
general  Resurrection  in  the  last  Day,  and  the  life  of  the  World  to 
come,  through  our  Lord  Jesus  Christ ;  at  whose  second  coming  in 


Early  Prayer  Books. 


glorious  Majesty  to  judge  the  World,  the  Earth  and  the  Sea  shall 
give  up  their  Dead  ;  and  the  corruptible  Bodies  of  those  who 
sleep  in  him  shall  be  changed,  and  made  like  unto  his  own 
glorious  Body  ;  according  to  the  mighty  working  whereby  he  is 
able  to  subdue  all  things  unto  himself." 


In  the  sentence,  "I  heard  a  voice,"  etc,,  "who" 
was  inserted  in  the  place  of  "which."  The  Collect 
after  the  Lord's  Prayer  was  omitted.  In  the  next 
one,  the  words,  "as  our  hope  is  this  our  brother 
doth,"  were  left  out  and  "them  that"  gave  way  to 
"  those  who." 

There  were  several  additions  and  omissions  of  an 
important  character  that  marked  the  Proposed  Book. 
A  Form  of  Prayer  for  the  Visitation  of  Prisoners, 
with  a  few  changes,  was  inserted  from  the  Irish 
Prayer  Book.  Also  a  Form  of  Prayer  and  Thanks- 
giving to  Almighty  God  for  the  Fruits  of  the  Earth 
was  added,  its  use  to  be  yearly,  on  the  first  Thurs- 
day in  November.  The  thirtieth  of  January,  the 
twenty-ninth  of  May,  the  twenty-fifth  of  October 
and  the  fifth  of  November,  special  days  in  the 
English  Prayer  Book,  were  omitted. 

On  the  5th  of  October  the  Convention  of   1785, 

"  Ordered,  That  a  committee  be  appointed  to 
perpare  a  form  of  prayer  and  thanksgiving  for  the 
fourth  of  July;  and  a  committee  was  accordingly 
appointed,  viz.  the  Rev.  Dr.  Smith,  the  Rev.  Dr. 


Prayer  Book  of  1786.  89 

Magaw,   the  Rev.   Dr.   Wharton  and  the  Rev.    Mr. 

Campbell." 

After  the  adoption  of  the  report  it  was 
"Resolved,   That  the  said  form  of  prayer  be  used 

in  this  Church,  on  the  fourth  of  July  for  ever." 
The  service  was  as  follows : 

With  the  Sentence  before  Morning  and  Evening  Prayer. 

The  Lord  hath  been  mindful  of  us,  and  he  shall  bless  us ;  he 
shall  bless  them  that  fear  him,  both  small  and  great.  O  that 
men  would  therefore  praise  the  Lord  for  his  goodness,  and  declare 
the  wonders  that  he  doeth  for  the  children  of  men. 

Hymn  instead  of  the  Venite. 

My  song  shall  be  alway  of  the  loving-kindness  of  the  Lord  : 
with  my  mouth  will  I  ever  be  showing  his  truth  from  one  gener- 
ation to  another.  Psalm  Ixxxix.  i. 

The  merciful  and  gracious  Lord  hath  so  done  his  marvellous 
works  :  that  they  ought  to  be  had  in  remembrance.  Psalm  cxi.  4. 

Who  can  express  the  noble  acts  of  the  Lord  :  or  show  forth  all 
his  praise.  Psalm  cvi.  2. 

The  works  of  the  Lord  are  great  :  sought  out  of  all  them  that 
have  pleasure  therein.  Psalm  cxi.  2. 

For  he  will  not  alway  be  chiding  :  neither  keepeth  he  his  anger 
for  ever.  Psalm,  ciii.  9. 

He  hath  not  dealt  with  us  after  our  sins  :  nor  rewarded  us 
according  to  our  wickedness.  Verse  10. 

For  look  how  high  the  heaven  is  in  comparison  of  the  earth  : 
so  great  is  his  mercy  toward  them  that  fear  him.  Verse  n. 

Yea,  like  as  a  father  pitieth  his  own  children  :  even  so  is  the 
Lord  merciful  unto  them  that  fear  him.  Verse  13. 

Thou,  O  God,  hast  proved  us  :  thou  also  hast  tried  us,  like  as 
silver  is  tried.  Psalm  Ixvi.  9. 

Thou    didst    remember    us   in   our   low   estate,    and    redeem 


9O  Early  Prayer  Books. 

us  from  our  enemies  :  for  thy  mercy  endureth  for  ever. 
Psalm  cxxxvi.  23,  24. 

Proper  Psalm  118,  except  ver.  10,  n,  12,  13,  22,  23,  to  con- 
clude with  ver.  24. 

ist  Lesson,  Deut.  viii.     2d  Lesson,  Thess.  v.  12-24. 

Collect  for  the  Day. 

Almighty  God,  who  hast  in  all  ages  showed  forth  thy  power 
and  mercy  in  the  wonderful  preservation  of  thy  Church,  and  in 
the  protection  of  every  nation  and  people  professing  thy  holy 
and  eternal  Truth,  and  putting  their  sure  trust  in  thee ;  we  yield 
thee  our  unfeigned  thanks  and  praise  for  all  thy  public  mercies, 
and  more  especially  for  that  signal  and  wonderful  manifestation 
of  thy  providence  which  we  commemorate  this  day  ;  wherefore 
not  unto  us,  O  Lord,  not  unto  us,  but  unto  thy  Name  be  ascribed 
all  honour  and  glory,  in  all  Churches  of  the  Saints,  from  gener- 
ation to  generation,  through  Jesus  Christ  our  Lord.  Amen. 

Thanksgiving  for  the  Day. 

O  God,  whose  Name  is  excellent  in  all  the  earth,  and  thy  glory 
above  the  heavens  ;  who,  as  on  this  day,  didst  inspire  and  direct 
the  hearts  of  our  delegates  in  Congress,  to  lay  the  perpetual 
foundations  of  peace,  liberty,  and  safety  ;  we  bless  and  adore 
thy  glorious  Majesty,  for  this  thy  loving-kindness  and  provi- 
dence. And  we  humbly  pray,  that  the  devout  sense  of  this 
signal  mercy  may  renew  and  increase  in  us  a  spirit  of  love  and 
thankfulness  to  thee,  its  only  Author,  a  spirit  of  peaceable  sub- 
mission to  the  laws  and  government  of  our  country,  and  a  spirit 
of  fervent  zeal  for  our  holy  religion,  which  thou  hast  preserved 
and  secured  to  us  and  our  posterity.  May  we  improve  these 
inestimable  blessings  for  the  advancement  of  religion,  liberty, 
and  science  throughout  this  land,  till  the  wilderness  and  solitary 
place  be  glad  through  us,  and  the  desert  rejoice  and  blossom  as 
the  rose.  This  we  beg  through  the  merits  of  Jesus  Christ  our 
Saviour.  Amen. 


Prayer  Book  of  1786.  91 

In  addition  to  the  sentences  from  the  Psalms  the 
following  appeared  in  the  printed  book : 

The  Eternal  God  is  thy  refuge,  and  underneath  are  the  ever- 
lasting Arms.  Deut.  xxxiii.  27. 

Israel  then  shall  dwell  in  safety  alone:  the  fountain  of  Jacob 
shall  be  upon  a  land  of  corn  and  of  wine ;  also  his  heavens  shall 
drop  down  dew.  Verse  28. 

Happy  art  thou,  O  Israel :  who  is  like  unto  thee,  O  people 
favoured  by  the  LORD,  the  shield  of  thy  help,  and  who  is  the 
sword  of  thy  Excellency  !  Verse  29. 

The  Epistle,  Philip  iv.  4  to  9,  and  the  Gospel, 
St.  John  viii.  31  to  37,  were  added  by  the  Com- 
mittee, as  they  believed  they  had  the  authority  to 
do  so.  The  service  was  not  adopted  by  a  unani- 
mous vote,  as  differences  of  opinion  existed  con- 
cerning it.  Bishop  White,  in  his  Church  History, 
says: 

"This  was  the  most  injudicious  step  taken  by  the  Convention. 
Might  they  not  have  foreseen,  that  every  clergyman,  whose 
political  principles  interfered  with  the  appointment,  would  be 
under  a  strong  temptation  to  cry  down  the  intended  book,  if  it 
were  only  to  get  rid  of  the  offensive  holiday  ?  Besides  this  point 
of  prudence,  was  it  not  the  dictate  of  moderation,  to  avoid  the 
introducing  of  extraneous  matter  of  difference  of  opinion,  in  a 
Church  that  was  to  be  built  up  ?  Especially,  when  there  was  in 
contemplation  the  moderating  of  religious  tests,  was  it  consistent 
to  introduce  a  political  one?  It  was  said,  that  the  revolution 
being  now  accomplished,  all  the  clergy  ought,  as  good  citizens, 
to  conform  to  it ;  and  to  uphold,  as  far  as  their  influence  ex- 
tended, the  civil  system  which  had  been  established.  Had  the 


92  Early  Prayer  Books. 

question  been  concerning  the  praying  for  the  prosperity  of  the 
commonwealths,  and  for  the  persons  of  those  who  rule  in  them, 
the  argument  would  have  been  conclusive;  and,  indeed,  this  had 
been  done  by  all  the  remaining  clergy,  however  disaffected  they 
might  have  been,  throughout  the  war.  But  the  argument  did 
not  apply  to  a  retrospective  approbation  of  the  origin  of  the  civil 
constitutions,  or  rather,  to  a  profession  of  such  approbation, 
contrary  to  known  fact." 

This  service  for  the  Fourth  of  July  never  got 
beyond  the  Proposed  Book,  and  never  has  been 
placed  in  any  of  the  standard  Prayer  Books. 

The  Table  of  Holy  Days,  as  fixed  by  the  Pro- 
posed Book,  were:  "All  the  Sundays  in  the  year, 
in  the  order  enumerated  in  the  Table  of  Proper 
Lessons,  with  their  respective  services;  Christmas, 
Circumcision,  Epiphany,  Easter  Day,  Monday  and 
Tuesday,  Ascension  Day,  Whitsun- Day,  Monday 
and  Tuesday.  The  following  days  are  to  be  ob- 
served as  Days  of  Fasting,  viz.  :  Good  Friday  and 
Ash  Wednesday.  The  following  days  are  to  be 
observed  as  Days  of  Thanksgiving,  viz. :  the  Fourth 
of  July,  in  commemoration  of  American  Inde- 
pendence, and  the  First  Thursday  in  November, 
as  a  day  of  General  Thanksgiving." 

In  the  revision  of  the  Articles  of  Religion,  the 
Convention  of  1785  omitted  wholly  some  that  are 
in  the  English  Prayer  Book,  blended  others,  changed 
the  language  of  still  others,  and  in  a  few  cases  added 


Prayer  Book  of  1786.  93 

new  ones.  The  number  was  reduced  from  thirty- 
nine  to  twenty.  The  first  five  articles  in  the  English 
Book  were  condensed  and  then  expressed  in  one 
article.  This  is  as  follows: 

i .      Of  Faith  in  the  Holy  Trinity. 

There  is  but  one  living,  true,  and  Eternal  God,  the  Father 
Almighty  ;  without  body,  parts  or  passions  ;  of  infinite  Power, 
Wisdom  and  Goodness ;  the  maker  and  preserver  of  all  things 
both  visible  and  invisible ;  And  one  Lord  Jesus  Christ,  Son  of 
God,  begotten  of  the  Father  before  all  worlds,  very  and  true 
God  ;  who  came  down  from  heaven,  took  man's  nature  in  the 
womb  of  the  Blessed  Virgin  of  her  substance,  and  was  God  and 
man  in  one  person,  whereof  is  one  Christ;  who  truly  suffered, 
was  crucified,  dead  and  buried,  to  reconcile  his  Father  to  us,  and 
to  be  a  sacrifice  for  the  sins  of  all  men  ;  He  arose  again  from 
death,  ascended  into  heaven,  and  there  sitteth  until  he  shall 
return  to  judge  the  world  at  the  last  day  ;  And  one  Holy  Spirit, 
the  Lord  and  Giver  of  life,  of  the  same  divine  nature  with  the 
Father  and  the  Son. 

II.      Of  the  Sufficiency  of  the  Holy  Scriptures  for  Salvation. 

This  is  the  same  as  Article  VI.  of    the    English 
Prayer  Book,  without  change. 

> 

III.      Of  the  Old  and  New  Testament. 

There  is  a  perfect  harmony  and  agreement  between  the  Old 
Testament  and  the  New  ;  for  in  both  everlasting  life  is  offered  to 
mankind  by  Christ,  who  is  the  only  mediator  between  God  and 
Man  ;  and  although  the  law  given  by  Moses,  as  to  ceremonies 
and  the  civil  precepts  of  it,  doth  not  bind  Christians ;  yet  all 
such  are  obliged  to  observe  the  moral  commandments  which  he 
delivered. 


94  Early  Prayer  Books. 

This  is  an  abbreviation  of  Article  VII.  of  the 
former  Book. 

IV.      Of  the  Creed. 

The  Creed,  commonly  called  the  Apostles'  Creed,  ought  to  be 
received  and  believed  :  because  it  may  be  proved  by  the  holy 
Scripture. 

This  is  also  an  abbreviation,  as  all  references  are 
omitted  concerning  the  Nicene  and  Athanasian 
Creeds. 

V.      Of  Original  Sin. 

By  the  fall  of  Adam,  the  nature  of  Man  is  become  greatly 
corrupted,  having  departed  from  its  primitive  innocence,  and 
-that  original  righteousness  in  which  it  was  at  first  created  by 
God.  For  we  are  now  so  inclined  naturally  to  do  evil,  that  the 
flesh  is  continually  striving  to  act  contrary  to  the  Spirit  of  God  : 
which  corrupt  inclination  still  remains  even  in  the  regenerate. 
But  although  there  is  no  man  living  who  sinneth  not,  yet  we 
must  use  our  sincere  endeavours  to  keep  the  whole  law  of  God, 
so  far  as  we  possibly  can. 

This  is  worded  differently  from  the  original  Arti- 
cle and  is  shortened.  Bishop  White,  in  his  Church 
History,  says: 

"On  the  subject  of  original  sin,  an  incident  occurred,  strongly 
marking  the  propensity  already  noticed,  unwarily  to  make  private 
opinion  the  standard  of  public  faith.  The  sub-committee  had 
introduced  into  this  article  the  much  controverted  passage  in  the 
seventh  chapter  of  the  Epistle  to  the  Romans,  beginning  at  the 
ninth  verse ;  and  they  had  applied  it  as  descriptive  of  the 
Christian  state.  The  construction  is  exacted  by  a  theory, 
than  which  nothing  was  further  from  that  of  the  gentleman 
(Dr.  Smith)  who  would  have  bound  this  sense  of  the  passage 


Prayer  Rook  of  1786.  95 

on  the  Church.  The  interpretation  generally  given  by  divines 
of  the  Church  of  England,  makes  the  words  descriptive  of  man's 
unregenerate  state,  in  which  there  is  a  struggle  between  nature 
and  grace,  to  the  extent  of  the  terms  made  use  of  in  Scripture. 
This  seems  necessary  to  a  conformity  with  the  Christian 
character,  as  drawn  in  innumerable  places.  It  was  on  a 
proposal  of  the  author,  that  the  article  was  altered  in  this 
particular,  although  the  gentleman  who  had  drafted  it  not 
only  earnestly  contended  for  his  construction  of  the  text,  but 
could  not  be  made  sensible  of  the  danger  which  would  have 
resulted  from  the  establishing  of  that  construction,  as  a  test  to 
every  candidate  for  orders." 

VI.      Of  Free-will. 

The  condition  of  man,  after  the  Fall  of  Adam,  is  such,  that  he 
cannot  turn  and  prepare  himself,  by  his  own  natural  strength 
and  good  works,  to  Faith,  and  Calling  upon  God  :  Wherefore  we 
have  no  power  to  do  good  works,  pleasing  and  acceptable  to  God, 
without  the  grace  of  God  by  Christ  giving  a  good  will,  and  work- 
ing with  us,  when  we  have  that  good  will. 

But  one  change  was  introduced  by  converting. 
"  Christ  preventing  us,  that  we  may  have  a  good 
will,"  into,  "  Christ  giving  a  good  will." 

VII.      Of  the  Justification  of  Man. 

We  are  accounted  righteous  before  God,  only  for  the  merit  of 
our  Lord  and  Saviour  Jesus  Christ,  by  Faith  ;  and  not  for  our 
own  works  or  deservings.  Wherefore,  that  we  are  justified  by 
Faith  only,  is  a  most  wholesome  Doctrine,  and  very  full  of 
comfort. 

The  same  as  the  original  Article  with  the  ex- 
ception of  the  omission  of  the  last  line  reading : 


96  Early  Prayer  Books. 

"  as  more  largely  expressed  in  the  Homily  of  Justifi- 
cation."     Bishop  White  writes : 

"  On  the  subject  of  the  articles,  a  dispute  arose  in  regard  to  the 
article  on  justification ;  not  as  it  was  at  last  agreed  on,  but  as  it 
was  proposed  by  the  sub-committee.  The  objection  was  urged 
principally  by  the  secretary  of  the  convention — the  Rev.  Dr. 
Griffith — and  by  the  author.  The  proposed  article  was  at  last 
withdrawn,  and  the  words  of  the  thirty-nine  articles,  on  that 
subject,  were  restored.  In  this  there  is  certainly  no  super- 
addition  to  what  is  held  generally  by  divines  of  the  Church  of 
England.  As  to  the  substitute  proposed,  the  objection  made  to 
it,  was  its  being  liable  to  a  construction  contrary  to  the  great 
evangelical  truth,  that  salvation  is  of  grace.  It  would  have  been 
a  forced  construction,  but  not  to  be  disregarded." 

VIII.     Of  Good  Works. 

This  is  a  repetition  of  the  Twelfth  English  Article 
unchanged. 

IX.      Of  Christ  alone  without  Sin. 

Christ,  by  taking  human  nature  on  him,  was  made  like  unto  us 
in  all  things,  sin  only  excepted.  He  was  a  lamb  without  spot, 
and  by  the  sacrifice  of  himself  once  offered,  made  atonement  and 
propitiation  for  the  sins  of  the  world  ;  and  sin  was  not  in  him. 
But  all  mankind  besides,  although  baptized  and  born  again  in 
Christ,  do  offend  in  many  things.  For  if  we  say  we  have  no  sin, 
we  deceive  ourselves,  and  the  truth  is  not  in  us. 

X.      Of  Sin  after  Baptism. 

They  who  fall  into  sin  after  baptism  may  be  renewed  by 
repentance :  for  although  after  we  have  received  God's  grace, 
we  may  depart  from  it  by  falling  into  sin  ;  yet  through  the 
assistance  of  his  Holy  Spirit,  we  may  by  repentance  and  the 
amendment  of  our  lives,  be  restored  again  to  his  favour.  God 


Prayer  Rook  of  1786.  97 

will  not  deny  forgiveness  of  sins  to  those  who  truly  repent,  and 
do  that  which  is  lawful  and  right ;  but  all  such  through  his 
mercy  in  Christ  Jesus,  shall  save  their  souls  alive. 

Articles  IX.  and  X.  are  practically  the  same  as  in 
the  English  Book,  except  the  language  is  somewhat 
modified  and  softened. 

XI.      Of  Predestination.    . 

Predestination  to  life,  with  respect  to  every  Man's  salvation,  is 
the  everlasting  purpose  of  God.  secret  to  us :  and  the  right 
knowledge  of  what  is  revealed  concerning  it,  is  full  of  comfort  to 
such  truly  religious  Christians,  as  feel  in  themselves  the  spirit  of 
Christ,  mortifying  the  works  of  their  flesh  and  earthly  affections, 
and  raising  their  minds  to  heavenly  things.  But  we  must  receive 
God's  promises  as  they  are  generally  declared  in  Holy  Scripture, 
and  do  his  will,  as  therein  is  expressly  directed  :  for  without 
holiness  of  life  no  man  shall  be  saved. 

The  long  Article  on  Predestination  was  disposed 
of,  and  these  few  lines  served  to  take  its  place.  In 
his  Church  History,  Bishop  White  writes: 

"Some  wished  to  get  rid  of  the  new  article  introduced  con- 
cerning predestination,  without  stating  any  thing  in  its  place. 
This,  it  is  probable,  would  have  been  better  than  the  proposed 
article,  which  professes  to  say  something  on  the  subject,  yet  in 
reality  says  nothing.  But  many  gentlemen  were  of  opinion,  that 
the  subject  was  not  to  be  passed  over  in  silence  altogether ;  and 
therefore  consented  to  the  article  on  predestination,  as  it  stands 
on  the  Proposed  Book.  The  opinion  of  the  author  was,  that  the 
article  should  be  accommodated,  not  to  individual  condition,  and 
to  everlasting  reward  and  punishment,  but  to  national  desig- 
nation, and  to  a  state  of  covenant  with  God  in  the  present  life. 


98  Early  Prayer  Books. 

Although  this  is  a  view  of  the  subject  still  entertained  by  him, 
yet  he  has  been  since  convinced,  that  the  introducing  of  it  as  an 
article  would  have  endangered  needless  controversy  on  the 
meanings  of  the  terms  predestination  and  election,  as  used  in  the 
New  Testament.  If  we  cannot  do  away  the  ground  of  contro- 
versy heretofore  laid,  it  at  least  becomes  us  to  avoid  the 
furnishing  of  new  matter  for  the  excitement  of  it.  As  to  the 
article  in  the  proposed  book,  although  no  one  professed  scruples 
against  what  is  there  affirmed,  yet  there  seemed  a  difficulty  in 
discovering  for  what  purpose  it  was  introduced.  The  author 
never  met  with  any  who  were  satisfied  with  it." 

XII.      Of  Obtaining  eternal  Salvation  only  by  the  Name  of  Christ. 

No  change  introduced  except  in  the  reading  of 
the  first  line,  "They  are  to  be  accounted  pre- 
sumptuous, who  say,"  etc. 

XIII.      Of  the  Church  and  its  Authority. 

The  visible  Church  of  Christ  is  a  congregation  of  faithful  men, 
wherein  the  true  word  of  God  is  preached  and  the  Sacraments 
are  duly  administered,  according  to  Christ's  ordinance  in  all 
things  requisite  and  necessary  :  and  every  Church  hath  power  to 
ordain,  change,  and  abolish  rites  and  ceremonies,  for  the  more 
decent  order  and  good  government  thereof  ;  so  that  all  things  be 
done  to  edifying.  But  it  is  not  lawful  for  the  Church  to  ordain 
any  thing  contrary  to  God's  word,  nor  so  to  expound  the 
scripture,  as  to  make  one  part  seem  repugnant  to  another; 
nor  to  decree  or  enforce  any  thing  to  be  believed  as  necessary 
to  salvation,  that  is  not  contained  in  the  scriptures.  General 
Councils  and  Churches  are  liable  to  err,  and  have  erred,  even  in 
matters  of  Faith  and  Doctrine,  as  well  as  in  their  ceremonies. 

Articles  XIX.  XX.  and  XXI.  of  the  English  Prayer 
Book  are  shortened  and  consolidated  in  the  above. 


Prvyer  Book  of  1786.  99 

The  reference  to  the  Churches  of  Jerusalem,  Alex- 
andria, Antioch  and  Rome  is  omitted. 

XIV.      Of  Ministering  in  the  Congregation. 

No  alteration  was  made  in  this  Article. 

XV.      Of  the  Sacraments. 

A  reproduction  of  the  original  Article,  with  the 
exception  of  the  omission  of  the  following  para- 
graphs : 

Those  five  commonly  called  Sacraments,  that  is  to  say,  Con- 
firmation, Penance,  Orders,  Matrimony  and  Extreme  Unction, 
are  not  to  be  counted  for  Sacraments  of  the  Gospel,  being  such 
as  have  grown  partly  of  the  corrupt  following  of  the  Apostles, 
partly  are  states  of  life  allowed  in  the  Scriptures  ;  but  yet  have 
not  like  nature  of  Sacraments  with  Baptism,  and  the  Lord's 
Supper,  for  that  they  have  not  any  visible  sign  or  ceremony 
ordained  of  God. 

The  Sacraments  were  not  ordained  of  Christ  to  be  gazed  upon, 
or  to  be  carried  about,  but  that  we  should  duly  use  them.  And 
in  such  only  as  worthily  receive  the  same,  they  have  a  wholesome 
effect  or  operation :  but  they  that  receive  them  unworthily, 
purchase  to  themselves  damnation,  as  Saint  -Arw/saith. 

XVI.      Of  Baptism. 

Changed  in  reading,  "not  merely  a  sign,"  for, 
"not  only  a  sign,"  and  "the  forgiveness  of  sin," 
for  "forgiveness  of  sin." 

XVII.      Of  the  Lord's  Slipper. 

No  change  except  in  the  omission  of  the  words: 
"The  Sacrament  of  the  Lord's  Supper  was  not  by 


loo  Early  Prayer  Books. 

Christ's  ordinance  reserved,  carried  about,  lifted  up, 
or  worshipped." 

XVIII.      Of  the  one  Oblation  of  Christ  upon  the  Cross. 

This  is  expressed  in  the  same  way  as  the  XXXI. st 
Article  of  the  English  Church,  but  the  last  words  are 
omitted,  as  follows: 

"Wherefore    the   sacrifices   of    Masses,  in    the  which    it   was 

commonly  said,    that  the  Priest   did  offer  Christ  for  the  quick 

and  the  dead,  to  have  remission  of  pain  or  guilt,  were  blasphe- 
mous fables,  and  dangerous  deceits." 

XIX.      Of  Consecration  and  Ordination. 

The  book  of  Consecration  of  Bishops  and  Ordering  of  Priests 
and  Deacons,  excepting  such  parts  as  require  any  Oaths  incon- 
sistent with  the  American  revolution,  is  to  be  adopted,  as  con- 
taining all  things  necessary  to  such  Consecration  and  Ordering. 

XX.      Of  a  Christian  Man's  Oath. 

The  Christian  Religion  doth  not  prohibit  any  man  from  taking 
an  oath,  when  required  by  the  Magistrate  in  testimony  of 
truth  ;  but  all  vain  and  rash  swearing  is  forbidden  by  the  Holy 
Scriptures. 

Both  of  these  last  Articles  are  in  shortened  form 
and  recast.  As  the  total  number  was  reduced  from 
XXXIX.  to  XX.  it  follows  that  some  of  the  Articles 
were  wholly  left  out.  The  rejected  ones  bear  the 
following  titles:  Of  Works  before  Justification,  Of 
Works  of  Supererogation,  Of  Purgatory,  Of  Speak- 
ing in  the  Congregation  in  such  a  tongue  as  the 


Prayer  Book  of  1786.  101 

people  understandeth,  Of  the  Unworthiness  of  the 
Ministers,  which  hinders  not  the  effect  of  the  Sacra- 
ment, Of  the  Wicked  which  eat  not  the  Body  of 
Christ  in  the  use  of  the  Lord's  Supper,  Of  both 
kinds,  Of  the  Marriage  of  Priests,  Of  Excommuni- 
cate Persons,  how  they  are  to  be  avoided,  Of  the 
Traditions  of  the  Church,  Of  the  Homilies,  Of  the 
Civil  Magistrates  and  Of  Christian  Men's  Goods, 
which  are  not  common. 

When  the  Proposed  Book  came  from  the  press,  it 
did  not  receive  a  cordial  reception.  It  called  out  a 
great  diversity  of  opinion  and  severe  criticism. 
There  was  no  unanimity  of  feeling  concerning  it. 
Maryland  disliked  it  because  of  the  omission  of  the 
Nicene  Creed,  Pennsylvania  wanted  the  Book 
amended,  New  York  refused  to  ratify  it,  Delaware 
would  call  no  Convention  to  consider  it,  and  New 
Jersey  rejected  it  wholly.  Its  changes  were  too 
sweeping  and  radical  to  please  any  body.  Many 
persons  thought  the  matter  of  revision  was  prema- 
ture, and  that  it  should  not  have  been  attempted 
before  the  American  Church  had  her  own  bench  of 
Bishops.  At  a  Convocation  held  at  Derby,  Conn., 
in  1786,  Bishop  Seabury  expressed  himself  very 
decidedly  on  this  point,  for  he  said : 

"  It  is  always  a  disagreeable  task  to  be  obliged  to  mention  any 
matter  with  censure,  or  even  disapprobation  ;  and  I  am  very 


IO2  Early  Prayer  Books. 


happy  that  the  measure  of  which  I  am  now  to  take  notice,  can 
call  for  an  animadversion,  only  by  way  of  caution.  A  number 
of  the  Clergy  and  Laity  in  the  southern  States,  have  undertaken 
to  revise  and  alter  the  Liturgy,  and  Offices,  and  Government  of 
the  Church  ;  and  have  exhibited  a  Prayer-book  to  the  public. 
The  time  will  not  permit  me  to  say  anything  of  the  merit  of  the 
alterations  in  the  Liturgy  :  But,  I  am  persuaded,  by  an  unpreju- 
diced mind,  some  of  them  will  be  thought  for  the  worse,  most  of 
them  not  for  the  better.  But  the  authority  on  which  they  have 
acted,  is  unknown  in  the  Episcopal  Church.  The  government  of 
the  Church  by  Bishops,  we  hold  to  have  been  established  by 
the  Apostles,  acting  under  the  commission  of  Christ,  and  the 
direction  of  the  Holy  Ghost ;  and  therefore  is  not  to  be  altered 
by  any  power  on  earth,  nor  indeed  by  an  angel  from  heaven. 
This  government  they  have  degraded,  by  lodging  the  chief 
authority  in  a  Convention  of  clerical  and  lay  Delegates — 
making  their  Church  Episcopal  in  its  orders,  but  Presbyterian 
in  its  government. 

"Liturgies  are  left  more  to  the  prudence  and  judgment  of  the 
governors  of  the  Church  :  And  the  primitive  practice  seems  to 
have  been,  that  the  Bishop  did,  with  the  advice,  no  doubt  of  his 
Presbyters,  provide  a  Liturgy  for  the  use  of  his  diocese.  This 
ought  to  have  been  the  case  here.  Bishops  should  first  have 
been  obtained  to  preside  over  those  Churches.  And  to  those 
Bishops  with  the  Proctors  of  the  Clergy,  should  have  been 
committed  the  business  of  compiling  a  Liturgy  for  the  use  of 
the  Church,  through  the  States.  This  would  have  ensured  unity 
in  doctrine,  worship  and  discipline  through  the  whole,  which 
upon  the  present  plan  will  either  not  be  obtained,  or,  if  obtained, 
will  not  be  durable." 


The  Proposed  Book  was  published  in  an  edition 
of  four  thousand  volumes.  This  number  was  quite 
sufficient  for  the  needs  of  that  day,  and  the  book- 
dealers  complained  that  there  was  but  little  call  for 


Prayer  Book  of  ij86.  103 

this  publication,  and  it  remained  on  their  shelves 
unsold.  They  never  dreamed  of  the  value  it  was  to 
have  to  the  bibliophile  a  hundred  years  later. 
Three  years  ago  when  a  copy  was  sold  for  fifty 
dollars,  this  was  considered  an  extreme  price. 
Since  then  it  has  been  known  to  sell  as  high  as  a 
hundred  and  fifty  dollars.  The  book  was  reprinted 
in  London  in  1789,  and  the  copies  were  limited,  it  is 
said,  to  fifty.  They  are  bound  in  red  leather  and 
well  printed.  They  are  not  without  typographical 
errors,  and  even  one  is  detected  on  the  title  page. 
Another  English  edition  was  issued  at  Bath,  in  1847, 
by  the  Rev.  Peter  Hall,  in  the  fifth  volume  of  his 
work  entitled  Reliquiae  Liturgicae.  This  is  not 
wholly  trustworthy,  for  in  such  an  important  matter 
as  printing  the  Apostles'  Creed  the  clause,  "He 
descended  into  Hell,"  is  retained  in  brackets,  when 
it  was  entirely  omitted  from  the  American  edition  of 
1786.  The  greater  part  of  the  Proposed  Book  was 
published  in  the  American  Church  Review  for  1858. 
It  was  also  issued  in  book  form  by  the  Reformed 
Episcopal  Church  in  1874,  and  reprinted  in 
Liturgiae  Americanae  in  1895.  The  chief  interest, 
however,  will  always  center  in  the  original  Ameri- 
can edition  of  1786. 

In  the  library  of  the  Episcopal  Divinity  School  of 
Philadelphia,  there  is  a  copy  of  the  Proposed  Book 


IO4  Early  Prayer  Books. 

that  belonged  to  Rev.  William  Smith,  D.D.,  one  of 
the  principal  promoters  of  the  alterations  it  contains. 
It  is  interesting,  as  it  has  the  manuscript  corrections 
made  by  its  original  owner.  The  book  was  for 
many  years  in  the  liturgical  collection  of  the 
Rt.  Rev.  W.  B.  Stevens,  D.D.,  late  Bishop  of 
Pennsylvania. 


l  3 
The  BOOK  of 


'COMMON  PRAYER,? 

And  ADMINISTRATION  of  the  A 

SACRAMENTS, 
i 

AND      01  UK*.  T 

T  Rites  and  Ceremonies  of  the  Church,  j 

|  ACCORDING    TO    THE    USE    OF 

The  P rot  eft  ant  Epifcopal  Church    \ 

1  M      T  H  B  3 

i         UNITED     STATES        f 


x  j 

i  TOGETHER     WITH     THE 

I 

I 

.'a 

4 


PSALTER, 

o  V 

PSALMS   or    DAVID. 


PHILADELPHIA) 
A   Printed  by  HALL  tt  SELLERS,    in 


MO  C  C  X  C. 


Fac-simile  of  the  title  page  of  the  first  Standard  Prayer  Book  of  the 

American  Episcopal  Church,  printed  bv  Hall  &  Sellers, 

of  Philadelphia,  in  179O.     Exact  size. 


EARLY  STANDARD  PRAYER  BOOKS  OF  THE 
AMERICAN  EPISCOPAL  CHURCH. 


THE  Proposed  Book  of  1786  had  produced  such  a 
wide  spread  dissatisfaction  that  there  was  no  possi- 
bility of  its  ratification.  Only  a  few  persons  had 
ever  regarded  it  with  favor. 

Bishop  Perry  writes :  l  "  Its  use  had  never  been 
general,  and  in  all  but  a  few  churches  it  was  now 
forever  laid  aside.  In  New  England,  its  adoption 
by  Trinity  Church,  Boston,  was  only  temporary. 
At  Trinity,  Newport,  R.  I.,  the  attempt  to  introduce 
it,  we  are  told  by  Bishop  Seabury,  was  productive 
of  consequences  threatening  the  very  life  of  the 
parish.  Connecticut  never  admitted  its  use  in  any 
of  its  churches,  and  in  New  York  the  influence  of 
Provoost  was  insufficient  to  secure  its  general  intro- 
duction. It  was  used  for  a  time  in  Christ  Church, 
Philadelphia,  as  in  numerous  churches  in  the  Middle 
and  Southern  States,  but  its  omissions  and  alterations 

1  The  Genesis  of  the  American  Prayer  Book,  p.  96. 
105 


io6  Early  Prayer  Books. 

were  generally  distasteful,  and  it  was,  in  all  cases, 
after  a  brief  time  laid  aside.  The  clergy  returned  to 
the  use  of  their  old  office  books,  the  changes  being 
noted  in  manuscript,  as  in  the  case  of  the  Christ 
Church  Prayer  Book  of  the  day,  still  religiously 
preserved,  and  showing  the  alterations  made  to 
render  the  service  conformable  to  our  civil  inde- 
pendence and  the  constitution  of  the  independent 
States." 

Moreover  the  Proposed  Book  stood  in  the  way  of 
any  immediate  extension  of  the  Episcopate  through 
the  Church  of  England.  The  Convention  of  1785 
petitioned  the  Archbishops  of  Canterbury  and  York 
and  the  Bishops  of  the  Church  of  England  ' '  to 
confer  the  Episcopal  character  on  such  persons  as 
shall  be  recommended  by  this  Church  in  the  several 
States  here  represented."  In  their  reply  the  English 
prelates  after  expressing  their  affectionate  regard  for 
the  American  Church,  said,  "With  these  sentiments, 
we  are  disposed  to  make  every  allowance  which  can- 
dour can  suggest  for  the  difficulties  of  your  situation, 
but  at  the  same  time  we  cannot  help  being  afraid, 
that,  in  the  proceedings  of  your  Convention,  some 
alterations  may  have  been  adopted  or  intended, 
which  those  difficulties  do  not  seem  to  justify. 
Those  alterations  are  not  mentioned  in  your  address ; 
and,  as  our  knowledge  of  them  is  no  more  than  what 


Standard  Prayer  Books.  107 

has  reached  us  through  private  and  less  certain 
channels,  we  hope  you  will  think  it  just,  both  to 
you  and  to  ourselves,  if  we  wait  for  an  explanation. 
For  while  we  are  anxious  to  give  every  proof,  not 
only  of  our  brotherly  affection,  but  of  our  facility  in 
forwarding  your  wishes,  we  cannot  but  be  extremely 
cautious,  lest  we  should  be  the  instruments  of 
establishing  an  Ecclesiastical  system  which  will  be 
called  a  branch  of  the  Church  of  England,  but  after- 
wards may  possibly  appear  to  have  departed  from 
it  essentially,  either  in  doctrine  or  in  discipline." 
This  communication  was  presented  to  the  Con- 
vention that  met  in  Christ  Church,  Philadelphia, 
in  June,  1786.  A  committee,  consisting  of  Rev. 
Doctors  Smith,  White  and  Wharton,  and  Messrs. 
Parker  and  Griffin,  was  appointed  to  draw  up  a 
reply.  This  answer  was  adopted  by  the  Convention 
and  signed  by  all  the  delegates,  both  clerical  and  lay. 
In  this  document  is  the  following  language  :  "We 
are  unanimous  and  explicit  fn  assuring  your  Lord- 
ships, that  we  neither  have  departed  from,  nor 
propose  to  depart  from  the  doctrines  of  your 
Church.  We  have  retained  the  same  discipline 
and  forms  of  worship,  as  far  as  was  consistent  with 
our  civil  Constitutions  ;  and  we  have  made  no  alter- 
ations or  omissions  in  the  Book  of  Common  Prayer 
but  such  as  that  consideration  prescribed,  and  such 


io8  Early  Prayer  Books. 

as  were  calculated  to  remove  objections,  which  it 
appeared  to  us  more  conducive  to  union  and  general 
content  to  obviate,  than  to  dispute.  It  is  well 
known,  that  many  great  and  pious  men  of  the 
Church  of  England  have  long  wished  for  a  revision 
of  the  Liturgy,  which  it  was  deemed  imprudent  to 
hazard,  lest  it  might  become  a  precedent  for  re- 
peated and  improper  alterations.  This  is  with  us 
the  proper  season  for  such  a  revision.  We  are  now 
settling  and  ordering  the  affairs  of  our  Church,  and 
if  wisely  done,  we  shall  have  reason  to  promise  our- 
selves all  the  advantages  that  can  result  from  sta- 
bility and  union.  We  are  anxious  to  complete  our 
Episcopal  system,  by  means  of  the  Church  of 
England.  We  esteem  and  prefer  it,  and  with  grati- 
tude acknowledge  the  patronage  and  favours  for 
which,  while  connected,  we  have  constantly  been 
indebted  to  that  Church.  These  considerations, 
added  to  that  of  agreement  in  faith  and  worship, 
press  us  to  repeat  our  former  request,  and  to  en- 
deavour to  remove  your  present  hesitation,  by 
sending  you  our  proposed  Ecclesiastical  Constitution 
and  Book  of  Common  Prayer." 

At  the  General  Convention  held  at  Wilmington, 
Delaware,  in  October,  1786,  the  reply  of  the 
English  Bishops  was  read.  Very  decidedly  they 
gave  their  opinion  of  the  proposed  Ecclesiastical 


Standard  Prayer  Books.  109 

Constitution  and  Book  of  Common  Prayer.  Con- 
cerning the  latter  they  declared,  "  It  was  impossible 
not  to  observe  with  concern,  that  if  the  essential 
doctrines  of  our  common  faith  were  retained,  less 
respect,  however,  was  paid  to  our  Liturgy,  than 
its  own  excellence,  and  your  declared  attach- 
ment to  it,  had  led  us  to  expect;  not  to  mention 
a  variety  of  verbal  alterations,  of  the  necessity 
or  propriety  of  which  we  are  by  no  means  satisfied, 
we  saw  with  grief,  that  two  of  the  Confessions  of 
our  Christian  faith,  respectable  for  their  antiquity, 
have  been  entirely  laid  aside ;  and  that  even  in 
that  which  is  called  the  Apostles'  Creed,  an  article  is 
omitted  which  was  thought  necessary  to  be  inserted, 
with  a  view  to  a  particular  heresy,  in  a  very  early 
age  of  the  Church,  and  has  ever  since  had  the  vener- 
able sanction  of  universal  reception."  Later  in  the 
same  letter  they  say,  "Restore  to  its  integrity  the 
Apostles'  Creed,  in  which  you  have  omitted  an 
article,  merely,  as  it  seems,  from  misapprehension  of 
the  sense  in  which  it  is  understood  by  our  Church ; 
nor  can  we  help  adding,  that  we  hope  you  will  think 
it  but  a*  decent  proof  of  the  attachment  which  you 
profess  to  the  services  of  our  Liturgy,  to  give  to  the 
other  two  Creeds  a  place  in  your  Book  of  Common 
Prayer,  even  though  the  use  of  them  should  be  left 
discretional." 


HO  Early  Prayer  Books. 

This  communication  from  the  English  prelates 
was  referred  to  a  special  committee.  In  their 
report  touching  the  changes  in  the  Prayer  Book, 
they  declare : 

First — That  in  the  Creed  commonly  called  the  Apostles'  Creed 
these  words,  "  He  descended  into  Hell,"  shall  be  and  continue  a 
part  of  that  Creed. 

Secondly — That  the  Nicene  Creed  shall  also  be  inserted  in  the 
said  Book  of  Common  Prayer,  immediately  after  the  Apostles 
Creed,  prefaced  with  the  Rubric  (or  this). 

And  whereas, — In  consequence  of  the  objections  expressed  by 
their  Lordships  to  the  alterations  in  the  Book  of  Common  Prayer 
last  mentioned,  the  Conventions  in  some  of  the  States  represented 
in  this  General  Convention  have  suspended  the  ratification  and 
use  of  the  said  Book  of  Common  Prayer,  by  reason  whereof  it 
will  be  improper  that  persons  to  be  consecrated  or  ordained 
Bishops,  Priests  or  Deacons  respectively,  should  subscribe  the 
declaration  contained  in  the  Tenth  Article  of  the  General  Eccle- 
siastical Constitution,  without  some  modification;  Therefore  it  is 
hereby  determined  and  declared, 

Thirdly — That  the  second  clause  so  to  be  subscribed  by  a 
Bishop,  Priest  or  Deacon  of  this  Church,  in  any  of  the  States 
which  have  not  already  ratified  or  used  the  last  mentioned  Book 
of  Common  Prayer,  shall  be  in  the  words  following:  "And  I  do 
solemnly  engage  to  conform  to  the  doctrine  and  worship  of  the 
Protestant  Episcopal  Church,  according  to  to  the  use  of  the 
Church  of  England,  as  the  same  is  altered  by  the  General  Con- 
vention, in  a  certain  instrument  of  writing  passed  by  their 
authority  entitled,  'Alterations  of  the  Liturgy  of  the  Protestant 
Episcopal  Church  in  the  United  States  of  America,  in  order  to 
render  the  same  conformable  to  the  American  Revolution,  and 
the  Constitutions  of  the  respective  States,'  until  the  new  Book  of 
Common  Prayer,  recommended  by  the  General  Convention,  shall 
be  ratified  or  used  in  the  State  in  which  I  am  (Bishop,  Priest  or 


Standard  Prayer  Books.  1 1 1 

Deacon,  as  the  case  may  be) — by  the  authority  of  the  Convention 
thereof.  And  I  do  further  solemnly  engage,  that  when  the  said 
new  Book  of  Common  Prayer  shall  be  ratified  or  used  by  the 
authority  of  the  Convention  in  the  State  for  which  I  am  con- 
secrated a  Bishop — (or  ordained  a  Priest  or  Deacon) — I  will  con- 
form to  the  doctrine  and  worship  of  the  Protestant  Episcopal 
Church,  as  settled  and  determined  in  the  last  mentioned  Book  of 
Common  Prayer  and  Administration  of  the  Sacraments,  set  forth 
by  the  General  Convention  of  the  Protestant  Episcopal  Church 
in  the  United  States." 

And  it  is  hereby  further  determined  and  declared, 
That  these  words  in  the  Preface  to  the  new  Proposed  Book 
of  Common  Prayer,  viz.  "In  the  creed,  commonly  called  the 
Apostles'  Creed,  one  clause  is  omitted,  as  being  of  uncertain 
meaning,  and" — together  with  the  note  referred  to  in  that  place, 
be  from  henceforth,  no  part  of  the  Preface  to  the  said  proposed 
Book  of  Common  Prayer. 

And  it  is  hereby  further  determined  and  declared,  That  the 
Fourth  Article  of  Religion  in  the  new  proposed  Book  of  Common 
Prayer,  be  altered  to  render  it  conformable  to  the  adoption  of  the 
Nicene  Creed,  as  follows:  "Of  the  Creeds.  The  two  Creeds, 
namely,  that  commonly  called  the  Apostles'  Creed  and  the 
Nicene  Creed,  ought  to  be  received  and  believed  because 
they,"  etc. 


When  this  report  was  presented  to  the  Convention, 
a  vote  was  taken  as  to  whether  the  words,  "He 
descended  into  Hell,"  should  be  restored  to  the 
Apostles'  Creed.  All  the  deputies  from  New 
Jersey  and  South  Carolina  voted  in  the  affirmative. 
Two  from  New  York  voted  the  same  way  and  one 
in  the  negative.  Three  from  Pennsylvania  assented 
and  three  dissented.  Two  delegates  from  Delaware 


112  Early  Prayer  Books. 

answered  in  the  affirmative  and  two  in  the  negative, 
So  the  clause  was  restored,  thirteen  persons  having 
voted  in  favor  of  it,  and  seven  against  it. 

The  restoration  of  the  Nicene  Creed  met  with  no 
opposition,  as  it  was  unanimously  agreed  to.  The 
proposition  to  restore  the  Athanasian  Creed  was 
confronted  with  negative  votes  and  it  was  defeated. 
All  the  deputies  from  New  York,  Pennsylvania  and 
South  Carolina  voted  against  it  and  New  Jersey  and 
Delaware  were  divided.  Out  of  the  twenty  votes 
only  three  were  in  the  affirmative. 

A  committee  was  then  appointed  to  draft  a  letter 
to  the  Archbishops  of  England,  answering  their  late 
communications.  In  the  course  of  this  letter  are 
these  words : 

"We  have  taken  into  our  most  serious  and 
deliberate  consideration  the  several  matters  so 
affectionately  recommended  to  us  in  those  communi- 
cations, and  whatever  could  be  done  towards  a 
compliance  with  your  fatherly  wishes  and  advice, 
consistently  with  our  local  circumstances,  and  the 
peace  and  unity  of  our  Church,  hath  been  agreed 
to,  as,  we  trust,  will  appear  from  the  enclosed  Act 
of  our  Convention,  which  we  have  the  honour  to 
transmit  to  you,  together  with  the  Journal  of  our 
proceedings." 

Few  as  the  alterations  were  that  were  made  in  the 


Standard  Prayer  Books.  113 

Book  of  Common  Prayer  by  the  Convention  at 
Wilmington,  Delaware,  in  1786,  the  action  of  that 
body  evidently  removed  the  objections  of  the 
English  Bishops  against  conferring  the  Episcopate 
in  America.  On  the  4th  day  of  February,  1787, 
the  Rev.  William  White,  D.D.,  and  the  Rev. 
Samuel  Provoost,  D.D.,  were  consecrated  Bishops 
in  Lambeth  Chapel,  London. 

The  Convention  that  met  in  Philadelphia  from 
July  28th  to  August  8th,  1789,  was  a  marked  event, 
as  it  was  presided  over  by  a  Bishop,  the  Rt.  Rev. 
William  White,  D.  D.  This  body  unanimously 
voted,  "That  it  is  the  opinion  of  this  Convention, 
that  the  consecration  of  the  Right  Rev.  Dr.  Seabury 
to  the  Episcopal  office  is  valid."  The  representa- 
tives present  were  from  the  States  of  New  York, 
New  Jersey,  Pennsylvania,  Delaware,  Maryland, 
Virginia  and  South  Carolina.  After  adopting  the 
Canons  and  Constitution,  and  the  transaction  of  other 
business,  the  Convention  adjourned  to  meet  on  the 
2Qth  of  the  following  September,  in  order  to  effect  a 
union  with  the  churches  of  Connecticut,  Massachusetts 
and  New  Hampshire,  that  there  might  be  a  uni- 
formity of  worship,  discipline  and  Church  govern- 
ment. At  the  date  named  the  Convention  met  in 
Philadelphia.  It  was  in  every  sense  a  General 
Convention,  for  the  deputies  came  from  all  the 


1 14  Early  Prayer  Books. 

dioceses  in  the  United  States,  and  Bishop  Seabury 
was  present.  Thus  happily  the  union  of  the 
American  Episcopal  Church  was  accomplished.  It 
was  by  the  action  of  this  body  on  October  3d, 
1789,  that  the  House  of  Bishops  was  given  a  sepa- 
rate organization.  The  first  meeting  of  the  chief 
pastors  was  held  October  5th,  with  Bishops  White 
and  Seabury  present  and  Rev.  Joseph  Clarkson 
acting  as  Secretary. 

The  Church,  now  fully  organized  as  it  had  never 
been  before,  was  prepared  to  consider  the  important 
duty  of  shaping  a  Liturgy,  such  as  the  Proposed 
Book  had  failed  to  supply.  Various  committees, 
consisting  of  five  members  each,  were  appointed  to 
prepare  a  Calendar  and  Table  of  Lessons,  also  the 
Collects,  Epistles  and  Gospels,  the  order  of  Morning 
and  Evening  Service,  the  Litany,  with  occasional 
prayers  and  thanksgivings,  and  the  order  for  the 
administration  of  the  Holy  Communion.  Later 
another  committee  was  delegated  ' '  to  report  in 
what  manner  the  Psalms  should  be  used."  The 
sessions  of  the  Convention  were  devoted  chiefly  to 
considering  the  reports  of  these  committees.  The 
work  was  at  last  completed,  and  Rev.  Doctors 
Smith,  Magaw  and  Blackwell,  with  two  laymen, 
Hopkinson  and  Coxe,  under  the  general  direction 
of  Bishop  White,  were  instructed  to  attend  to  the 


Standard  Prayer  Books.  1 1 5 

printing  of  the  first  accepted  Prayer  Book.  This 
volume  appeared  in  1790,  with  the  imprint  of  Hall 
&  Sellers,  of  Philadelphia.  The  book  is  a  small 
duodecimo,  printed  in  double  columns.  The  pages 
before  the  Psalms  in  metre  are  not  numbered,  but 
the  remainder  of  the  book  is,  making  221  pages. 

There  is  a  singular  history  about  the  title, 
"  Protestant  Episcopal  Church,"  on  the  first  page  of 
this  Prayer  Book,  inasmuch  as  the  Church  was  never 
given  this  name  by  the  action  of  any  General  Con- 
vention. The  term  seems  to  have  been  first  used  at 
a  gathering  of  the  clergy  and  laity  at  Chestertown, 
Maryland,  in  1780.  It  was  repeated  at  another 
diocesan  council  in  Maryland  in  1784.  It  also 
appears  in  the  records  of  a  Convention  of  the  State 
of  New  York  in  the  same  year.  At  a  meeting  of 
the  clergy  and  laity  of  the  diocese  of  Pennsylvania, 
in  1785,  it  was,  "  Resolved,  that  a  committee,  to  be 
composed  as  aforesaid,  prepare  and  report  a  draft 
of  an  Ecclesiastical  Constitution  for  the  Protestant 
Episcopal  Church  in  the  State  of  Pennsylvania." 
The  name  had  also  been  adopted  by  the  dioceses  of 
New  Jersey  and  Virginia.  But  no  action  was  taken  by 
the  Conventions  in  1785  and  1789,  at  Philadelphia, 
formally  and  officially  declaring  this  to  be  the  name 
of  the  Church.  There  is  no  recorded  action  whereby 
this  title  was  carried  into  effect.  So  it  is  a  historic 


n6  Early  Prayer  Books. 

fact  that  it  reached  the  title  page  of  the  Prayer  Book 
by  an  indirect  route.      It  is  probable  the  name  was 
decided  upon  by  the  committee  who  had  in  charge 
the  printing  of  the  volume. 
Following  the  title  page  is 

THE   RATIFICATION 

OF   THE 

BOOK  OF  COMMON  PRAYER. 


BY  the  Bishops,  the  Clergy,  and  the  Laity  of  the  Protestant 
Episcopal  Church  in  the  United  States  of  America,  in  CON- 
VENTION, this  Sixteenth  Day  of  October,  in  the  Year  of  our 
Lord,  One  Thousand  Seven  Hundred  and  Eighty-nine: 

This  Convention,  having  in  their  present  session  set  forth  a 
Book  of  Common  Prayer,  and  Administration  of  the  Sacraments, 
and  other  Rites  and  Ceremonies  of  the  Church,  do  hereby 
establish  the  said  Book :  and  they  declare  it  to  be  the  Liturgy 
of  this  Church  ;  and  require,  that  it  be  received  as  such  by  all 
the  members  of  the  same :  And  this  Book  shall  be  in  use  from 
and  after  the  first  Day  of  October,  in  the  Year  of  our  Lord  One 
Thousand  Seven  Hundred  and  Ninety. 

The  long  preface  of  the  Proposed  Book,  with  its 
numerous  foot  notes,  is  shortened  in  the  Prayer 
Book  of  1790,  and  the  thirteen  "queries"  con- 
cerning the  expediency  of  certain  abbreviations  are 
omitted. 

The  Calendar  of  Lessons  is  revised.  The  reading 
of  the  Apocrypha  except  on  certain  Saints'  Days 
was  discontinued.  In  the  table  of  fasts  the  line, 


Standard  Prayer  Books.  i\7 

"The  Forty  Days  of  Lent,"  is  changed  to,  "The 
Season  of  Lent."  The  festivals  of  the  Saints  called 
Black-letter  days  are  omitted,  and  the  familiar 
words  in  the  English  Prayer  Book,  known  as 
"Matins"  and  "Evensong,"  give  way  to  the 
substitutes,  "Morning"  and  "Evening."  The 
Table  of  Lessons  on  which  Easter  will  fall,  from 
1/86  to  1823,  is  continued  from  the  Proposed 
Book,  but  in  a  shortened  form,  under  the  hand  of 
Bishop  White 

In  Morning  and  Evening  Prayer  the  following 
sentences  were  added  to  the  opening  words : 

The  Lord  is  in  his  holy  temple  ;  let  all  the  earth  keep  silence 
before  him.  Hab.  ii.  20. 

From  the  rising  of  the  sun  even  unto  the  going  down  of  the 
same,  my  Name  shall  be  great  among  the  Gentiles ;  and  in  every 
place  incense  shall  be  offered  unto  my  Name,  and  a  pure  offer- 
ing: for  my  Name  shall  be  great  among  the  heathen,  saith  the 
LORD  of  hosts.  Mai.  i.  u. 

Let  the  words  of  my  mouth,  and  the  meditation  of  my  heart, 
be  alway  acceptable  in  thy  sight,  O  LORD,  my  strength  and  my 
redeemer.  Psalm  xix.  14,  15. 

In  the  Exhortation,  "most,"  before  "chiefly," 
and  the  words,  "after  me,"  at  the  close,  were 
omitted.  In  the  General  Confession,  the  Lord's 
Prayer,  and  in  all  other  places,  "them  that,"  was 
changed  to  "those  who."  The  Declaration  of 
Absolution  in  the  Holy  Communion  could  be  used 


Ii8  Early  Prayer  Books. 

instead  of  that  after  the  General    Confession,  if  the 
officiating  Priest  desired  it. 

In  the  Venite  the  last  four  verses  were  dropped 
and  the  following  added : 

O  worship  the  Lord  in  the  beauty  of  holiness ;  let  the  whole 
earth  stand  in  awe  of  him. 

For  he  cometh,  for  he  cometh  to  judge  the  earth;  and  with 
righteousness  to  judge  the  world,  and  the  people  with  his  truth. 

The  Benedictus  was  shortened  to  four  verses. 
Ten  Selections  of  Psalms  were  supplied,  any  one  of 
which  could  be  used  in  the  place  of  the  Psalms  for 
the  day,  and  it  was  directed  that  at  the  end  of  every 
Psalm,  and  likewise  at  the  end  of  the  Venite  and 
other  Hymns,  may  be  said  or  sung  the  Gloria  Patri. 
Portions  of  Psalms  to  be  sung  instead  of  the  Venite 
were  appointed  for  Christmas  Day,  Ash  Wednesday, 
Good  Friday,  Ascension  Day  and  Whitsun-day. 

In  the  Te  Deum,  "adorable"  was  substituted  for 
"honourable,"  and  "  thou  didst  humble  thyself  to 
be  born  of  a  Virgin,"  for  "thou  didst  not  abhor  the 
Virgin's  womb,"  It  will  be  observed  that  the 
qualifying  word  "pure"  before  "Virgin,"  as  used 
in  the  Proposed  Book,  was  omitted  in  this  later 
version  of  the  Te  Deum.  The  only  other  change 
was,  "let  thy  mercy  be  upon  us,"  instead  of  "let 
thy  mercy  lighten  upon  us." 


Standard  Prayer  Books.  119 

After  the  second  lesson  at  Morning  Prayer  the 
Benedictus  is  to  be  sung,  or  the  Jubilate  Deo. 

After  the  first  lesson  at  Evening  Prayer,  the  hymn 
to  be  sung  is  the  Cantate  Domino,  or  Bonum  est 
confiteri.  The  Magnificat  and  Nunc  dimittis  were 
omitted. 

After  the  second  lesson  the  hymn  is  the  Dens 
misereatnr,  or  Benedic,  anima  mea. 

The  Apostles'  or  Nicene  Creed  is  appointed  for 
Morning  and  Evening  Prayer.  The  words,  "He 
descended  into  Hell,"  in  the  Apostles'  Creed  are 
printed  in  italics,  and  placed  between  brackets,  and 
the  provision  made  that  any  churches  can  substitute 
the  words,  "he  went  into  the  place  of  departed 
spirits."  The  word  "again,"  after  "rose,"  was 
dropped.  The  suffrages  and  responses  are  omitted, 
except  the  first  and  the  last, 

The  last  paragraph  in  the  Collect  for  Grace  at 
Morning  Prayer  is  made  to  read :  ' '  but  that  all  our 
doings,  being  ordered  by  thy  governance,  may  be 
righteous  in  thy  sight ;  through  Jesus  Christ  our 
Lord." 

At  Evening  Prayer  the  Collect  for  Aid  against 
Perils  begins  thus : 

r'O  Lord,  our  heavenly  Father,  by  whose  Almighty  power  we 
have  been  preserved  this  day  ;  By  thy  great  mercy  defend 
us,"  etc. 


I2O  Early  Prayer  Books. 

In  the  prayer  for  the  President  of  the  United 
States  and  all  in  civil  authority,  the  singular  is 
changed  to  the  plural,  and  "prosperity,"  used 
instead  of  ' '  wealth . ' ' 

The  prayer  for  Clergy  and  People  reads : 

"Almighty  and  everlasting  God,  from  whom  cometh  every 
good  and  perfect  gift ;  Send  down  upon  our  Bishops,  and  other 
Clergy,  and  upon  the  Congregation  committed  to  their  charge, 
the  healthful  Spirit  of  thy  grace,"  etc. 

In  the  Prayer  for  all  conditions  of  Men,  "  the  good 
estate  of  the  Catholic  Church,"  is  changed  to,  "we 
pray  for  thy  holy  Church  universal." 

In  the  Litany  are  several  alterations.  In  the 
eighth  petition  the  words,  "From  fornication  and 
all  other  deadly  sin,"  are  erased,  and  in  their  stead 
we  have,"  From  all  inordinate  and  sinful  affections," 
etc.  In  the  thirteenth,  "prosperity"  takes  the 
place  of  "wealth."  The  fifteenth  is  changed  to: 

"That  it  may  please  thee  to  bless  and  preserve  all  Christian 
Rulers  and  Magistrates,  giving  them  grace  to  execute  justice,  and 
to  maintain  truth." 

The  sixteenth,  seventeenth,  eighteenth,  twentieth 
and  twenty-first  are  omitted.  In  the  twenty-fourth, 
"dread"  is  altered  into  "fear."  In  the  twenty- 
ninth  the  expression,  "all  women  labouring  with 


Standard  Prayer  Books.  121 

child,"  is  changed  to,  "all  women  in  the  perils  of 
child-birth." 

A  rubric  is  introduced  giving  the  minister  the 
liberty  of  omitting  the  minor  Litany  if  he  desires  to 
do  so. 

In  the  Churching  of  Women,  the  doxology  was 
omitted  from  the  Lord's  Prayer,  but  it  was  added  to 
that  prayer  where  it  stands  at  the  head  of  the  Ante- 
Communion  office.  A  rubric  directed  also  that  the 
prayer  might  be  omitted,  if  it  had  been  said  before 
at  Morning  Service.  The  words  "  here  on  earth,"  at 
the  close  of  the  title  of  the  Prayer  for  the  Church 
Militant,  were  omitted.  In  the  same  prayer  was 
added  the  petition,  "We  beseech  thee  also,  so  to 
direct  and  dispose  the  hearts  of  all  Christian  rulers, 
that  they  may  truly  and  impartially  administer 
justice,"  etc.  Also  this  sentence,  "Give  grace,  O 
heavenly  Father,  to  all  Bishops  and  other  Ministers, 
that,"  etc.  Instead  of  the  proper  Preface  for  Trinity 
Sunday,  the  following  could  be  used: 

"For  the  precious  death  and  merits  of  thy  Son  Jesus  Christ 
our  Lord,  and  for  the  sending  to  us  of  the  Holy  Ghost,  the 
Comforter ;  who  are  one  with  thee  in  thy  Eternal  Godhead. 
Therefore  with  Angels,"  etc. 

' '  The  Oblation  ' '  and  ' '  The  Invocation  ' '  were 
added  as  contained  in  the  Scottish  Prayer  Book, 
and  the  first  Prayer  Book  of  Edward  VI.  This  was 


122  Early  Prayer  Books, 

a  most  important  and  significant  change,  due  mainly 
to  the  influence  of  Bishop  Seabury,  through  the 
Concordate  signed  by  him  when  he  received  the 
Episcopate  from  the  Church  of  Scotland.  In  "The 
Oblation"  the  words,  "WHICH  WE  NOW  OFFER  TO 
THEE,"  were  printed  in  small  capitals. 

In  the  Visitation  of  the  Sick,  the  interrogatory 
form  of  the  Creed  was  omitted,  but  this  was  restored 
in  the  next  standard  Book.  In  the  Forms  of  Prayer 
to  be  used  at  Sea,  and  in  the  Visitation  of  Prisoners, 
the  word  "  Minister"  was  not  changed  to  "  Priest," 
but  this  was  corrected  in  later  books.  In  other 
parts  of  the  book  the  word  "Priest,"  with  some 
exceptions,  took  the  place  of  "Minister." 

The  rubric  at  the  head  of  the  Burial  Service  was 
changed  to  read,  "  the  Office  ensuing  is  not  to  be  used 
for  any  unbaptised  adults. 

The  first  standard  Prayer  Book  was  marked  by 
several  additions.  These  were  in  the  way  of  Prayers 
and  Thanksgivings — nine  in  number — to  be  used 
before  the  final  prayers  of  Morning  and  Evening 
Service,  and  in  the  use  of  the  ten  selections  of 
Psalms  as  already  stated.  It  is  to  be  observed  that 
in  all  the  Psalms  of  the  first  standard  Prayer  Book 
the  musical  colon  is  omitted.  Among  the  other 
additions  that  appeared  for  the  first  time  must  be 
mentioned,  Forms  of  Prayer  to  be  used  in  Families. 


Standard  Prayer  Books.  123 

The  Office  for  the  Visitation  of  Prisoners,  originally 
taken  from  the  Irish  Prayer  Book,  and  the  Form  of 
Prayer  and  Thanksgiving  for  the  Fruits  of  the 
Earth,  both  of  which  appeared  in  the  Proposed 
Book  were  retained.  Bishop  Perry  says  of  the 
American  Episcopal  Church  that  it  was  the  "  first  of 
all  Christian  bodies  in  this  land,  nationalizing  the 
Thanksgiving  observance."  The  Fourth  of  July 
Service  was  not  retained.  In  the  Visitation  of  the 
Sick,  prayers  were  introduced  from  the  writings  of 
Jeremy  Taylor.  In  the  Marriage  Ceremony  the 
opening  address  was  abbreviated,  and  the  entire 
service  after  the  Benediction,  as  found  in  the  English 
Book,  was  voted  out.  At  the  giving  of  the  ring,  the 
words  "with  my  body  I  thee  worship,"  were 
omitted.  The  form  "I,  M,  take  thee,  N,"  was  sub- 
stituted for,  "I,  N,  take  thee,  N."  The  Articles  of 
Religion  are  not  found  in  the  first  standard  Prayer 
Book  for  the  reason  that  legislation  concerning  them 
was  postponed  to  another  Convention.  The  Psalms 
in  metre  in  the  Book  of  1790  were  according  to  the 
Tate  and  Brady  version,  and  the  hymns  that  were 
authorized  were  twenty-seven  in  number.  There 
was  a  second  impression  of  the  book  in  1790. 

In  this  account  the  principal  features  in  the 
standard  Prayer  Book  of  1790  have  been  given. 
There  were  many  minor  changes  involving  a  different 


124  Early  Prayer  Books. 

reading  of  rubrics,  the  spelling  of  words,  and  the 
punctuation  of  sentences,  but  to  enlarge  upon  these 
is  not  necessary. 

Hall  &  Sellers,  of  Philadelphia,  printed  in  1791 
another  edition  of  this  book.  Like  the  first,  it  is  a 
duodecimo  printed  with  slightly  smaller  type.  The 
book  is  practically  the  same,  with  a  few  exceptions, 
and  these  refer  chiefly  to  typography.  A  change  is 
made  slightly  in  the  Preface,  so  that  the  following 
sentence  reads,  "In  consequence  of  the  aforesaid 
resolution,  the  attention  of  this  Church  was,  in  the 
first  place,  drawn  to  those  alteration's  in  the  liturgy, 
which  became  necessary  in  the  progress  of  our  civil 
rulers." 

There  is  a  variety  in  the  several  impressions  of 
this  book  in  printing  the  clause,  "He  descended 
into  Hell."  It  is  printed  in  italics  in  some  cases 
and  in  others  the  italics  are  omitted.  In  the  edition 
of  1790,  the  book  closed  after  the  hymns  with  the 
words,  "The  End  of  the  Prayer  Book."  But  in  the 
edition  of  1791,  the  concluding  words  are,  "The 
End."  Bishop  White  held  that  the  Prayer  Book 
ends  with  the  Psalter  and  not  with  the  Hymns. 

The  Convention  of  1789,  authorized  portions  of 
the  Prayer  Book  to  be  published  in  folio  and  quarto 
size,  evidently  intended  for  chancel  and  altar  use. 
The  parts  thus  printed  comprised  the  Holy  Com- 


Standard  Prayer  Books.  125 

munion  Office,  the  Litany,  Morning  and  Evening 
Prayer,  and  other  sections  of  the  Liturgy  that  were 
frequently  used.  These  editions  have  usually  been 
found  inserted  between  the  leaves  of  folio  English 
Prayer  Books.  In  some  of  the  older  parishes  of  the 
country  these  books  have  been  preserved  to  this  day. 
In  St.  John's  Church,  Portsmouth,  N.  H.,  Christ 
Church,  Boston,  St.  John's  Church,  Upper  Falls, 
Md.,  and  Christ  Church,  Cambridge,  are  treasured 
copies  of  these  partial  editions  of  the  American 
Prayer  Book  in  folio.  Two  public  libraries  are  also 
favored  with  them.  One  copy  that  belonged  to 
Isaiah  Thomas  is  in  the  collection  of  the  Antiquarian 
Society  at  Worcester,  Mass.,  and  another  is  in  the 
Maryland  Episcopal  Library  at  Baltimore. 

Hugh  Gaine,  of  New  York,  published  in  1793  the 
second  Standard  Prayer  Book.  It  appeared  in  two 
forms,  the  one  an  octavo  and  the  other  a  duodecimo. 
Both  title  pages  read:  "The  Book  of  Common 
Prayer  and  Administration  of  the  Sacraments  and 
other  Rites  and  Ceremonies  of  the  Church,  accord- 
ing to  the  use  of  the  Protestant  Episcopal  Church 
in  the  United  States  of  America,  together  with 
the  Psalter  or  Psalms  of  David.  New  York. 
By  Direction  of  the  General  Convention.  Printed 
by  Hugh  Gaine,  at  the  Bible,  Hanover-Square, 
MDCCXCIII." 


126  Early  Prayer  Books. 

It  is  noteworthy  that  for  the  first  time  the  words, 
"By  Direction  of  the  General  Convention,"  are 
printed  on  the  title  page  of  the  Prayer  Book.  In 
both  the  octavo  and  duodecimo  editions  the  book 
proper  is  without  pagination,  but  the  leaves  covered 
by  the  Psalms  in  metre  are  numbered. 

The  changes  introduced  into  the  second  standard 
Prayer  Book  were  made  by  the  authority  of  the 
General  Convention  of  1792. 

In  the  Oblation  of  the  Holy  Communion  Office 
the  words,  "WHICH  WE  NOW  OFFER  UNTO  THEE," 
were  changed  in  the  printing  from  small  capital 
letters  to  ordinary  type.  In  the  Invocation,  "thy 
word  ' '  is  altered  in  the  printing  by  the  use  of  a 
capital  letter  to,  "thy  Word."  The  punctuation  of 
the  first  petition  in  the  Litany  was  changed  from 
"O  God  the  Father,  of  heaven,"  to  "  O  God,  the 
Father  of  heaven."  In  the  Visitation  of  the  Sick, 
the  declarative  form  of  the  Apostles'  Creed  is  con- 
verted into  the  interrogative,  as  in  the  English 
Prayer  Book.  In  the  Office  for  the  Ministration 
of  Private  Baptism  the  heading  is  changed  from 
"Private  Baptism  of  Infants,"  to  "Private  Baptism 
of  Children."  In  the  Order  of  Confirmation  the 
rubric  directing  the  rite  had  an  "  s "  added  to  the 
word  "hand,"  so  as  to  read: 


Standard  Prayer  Books.  127 

Tf  Then  all  of  them  in  order  kneeling  before  the  Bishop,  he  shall  lay 
his  hands  ttpon  the  head  of  every  one  severally. 

In  the  expression,  "Ever  one  God,"  the  punctu- 
ation mark  in  the  Prayer  Book  of  1790,  had  been 
placed  after  "Ever,"  but  the  book  that  followed  it 
placed  the  mark  after  "God."  Also  "unto,"  in 
the  rubric  after  the  Collect  for  Saint  Stephen's  Day, 
was  changed  to  "  until."  There  were  other  changes 
in  punctuation,  and  also  in  the  spelling  of  words. 
The  doxology  in  the  Lord's  Prayer  in  the  Public 
Baptism  of  Infants  was  removed.  The  clause  in  the 
Apostles'  Creed,  "He  descended  into  Hell,"  was 
changed  in  the  printing  from  italics  to  ordinary  type, 
and  the  brackets  were  omitted. 

Bishop  White,  in  his  Memoirs,  tells  us  that  an 
effort  was  made  by  the  Convention  of  1792,  to 
replace  the  Athanasian  Creed  in  the  American 
Prayer  Book.  The  House  of  Bishops  agreed  to  the 
discretionary  use  of  this  Creed,  but  the  proposition 
was  lost  in  the  House  of  Clerical  and  Lay  Deputies. 

Bishop  Seabury  in  1790  in  writing  to  Rev.  Samuel 
Parker,  D.D.,  Rector  of  Trinity  Church,  Boston, 
said:  "With  regard  to  the  propriety  of  reading  the 
Athanasian  Creed  in  Church,  I  never  was  fully  con- 
vinced. With  regard  to  the  impropriety  of  banish- 
ing it  out  of  the  Prayer  Book,  1  am  clear;  and  I 
look  upon  it,  that  those  gentlemen  who  rigidly 


128  Early  Prayer  Books. 

insisted  upon  its  being  read  as  usual,  and  those  who 
insisted  on  its  being  thrown  out,  both  acted  from  the 
same  uncandid,  uncomplying  temper.  They  seem 
to  me  to  have  aimed  at  forcing  their  own  opinion  on 
their  brethren.  And  I  do  hope,  though  possibly  I 
hope  in  vain,  that  Christian  charity  and  love  of  union 
will  sometime  bring  that  Creed  into  this  book,  were 
it  only  to  stand  as  articles  of  faith  stand ;  and  to 
show  that  we  do  not  renounce  the  Catholic  doctrine 
of  the  Trinity  as  held  by  the  Western  Church." 

The  Committee  to  whom  the  work  of  revision  and 
correction  was  committed  was  headed  by  Bishops 
Seabury  and  White.  Associated  with  them  were 
Rev.  Drs.  Magaw  and  Moore,  and  Rev.  Mr.  Jarvis. 
The  laymen  were  Messrs.  Ogden,  De  Hart  and 
Hindman.  Bishop  Provoost,  Rev.  Drs.  Moore  and 
Beach,  and  Dr.  Johnson  acted  as  a  joint  committee 
who  especially  had  the  printing  in  charge.  Of  the 
good  men  who  undertook  these  important  duties, 
Bishop  Coxe  thus  speaks:  x "  Even  where  they 
were,  perhaps,  mistaken,  I  reverence  the  revisers  of 
1792.  Think  what  difficulties  they  encountered,  in 
days  which  tried  their  spirits.  The  whole  country 
was  impoverished.  Travelling  was  so  expensive 
and  so  tedious  as  to  forbid  frequent  gatherings  for 
conference.  Even  correspondence  was  subject  to  a 

1  The  Genesis  of  the  American  Prayer  Book,  pp.  3,  4. 


Statidard  Prayer  Books.  129 

heavy  tax  and  to  long  delays  in  transit  to  and 
fro — especially  the  needful  correspondence  with  the 
Bishops  of  the  Mother  Church,  and  with  the  learned 
in  Oxford  and  Cambridge.  Libraries  were  scantily 
supplied,  and  liturgical  works  of  merit  were  very 
rare,  and  could  only  be  imported  at  great  cost.  All 
things  considered,  I  must  regard  the  result  of  their 
labours  with  astonishment,  and  as  evidence  that  the 
Holy  Spirit  was  with  them,  and  answered  their 
prayers." 

Hugh  Gaine  also  issued,  in  1793,  a  quarto  volume 
which  contained  only  the  ordination  offices.  In 
1794  a  I2mo  Prayer  Book  was  published  by  him. 
Also  in  the  same  year  duodecimo  editions  by  Hall  & 
Sellers,  of  Philadelphia,  and  Thomas  &  Andrews,  of 
Boston,  were  issued.  In  1795  Hugh  Gaine  printed 
the  Prayer  Book  in  folio.  This  was  not  in  detached 
portions  as  in  previous  editions,  but  the  complete 
book.  It  was  doubtless  the  first  folio  Prayer  Book 
published  in  the  United  States.  Also  in  1795, 
W.  Young  &  J.  Ormrod,  of  Philadelphia,  gave  from 
their  press  a  I2mo  publication.  This  contained  on 
the  title  page  the  announcement,  "By  Permission  of 
the  General  Convention."  T.  Allen,  of  New  York, 
in  1797  published  two  issues  of  the  Prayer  Book, 
the  one  of  238  and  the  other  of  168  pages.  In  the 
year  1800,  Thomas  &  Andrews,  of  Boston,  and  Hall 


130  Early  Prayer  Books. 

&  Sellers,  of  Philadelphia,  added  to  the  growing  list 
of  Prayer  Books.  After  this  date  the  printing  of 
various  editions  multiplied  greatly,  and  the  leading 
publishers  in  the  principal  cities  vied  with  each  other 
in  presenting  the  book  in  an  attractive  form.  When 
stereotyping  came  into  use  the  Prayer  Book"  shared 
in  the  advantages  the  art  brought  with  it.  The 
pioneer  in  stereotyping  in  the  United  States  was 
David  Bruce,  a  native  of  Scotland,  and  a  printer  and 
type  founder  of  New  York  City.  As  an  account  of 
his  life,  and  of  his  success  in  publishing  in  1815, 
under  the  firm  name  of  D.  &  G.  Bruce,  the  first 
stereotyped  Bible  in  the  United  States,  may  be  found 
in  the  author's  "Early  Bibles  of  America,"  it  is  not 
necessary  to  repeat  the  particulars  here.  The  Bruce 
firm  stereotyped  for  the  Auxiliary  New  York  Bible 
and  Prayer  Book  Society  a  Prayer  Book  in  I2mo  in 
1816.  No  one  claims  a  stereotyped  edition  of  the 
American  liturgy  before  this  date.  The  Bruces 
also  stereotyped  an  octavo  Prayer  Book  in  1818. 
E.  &  J.  White,  of  New  York,  were  competitors,  for 
their  stereotyped  book  in  I2mo  appeared  in  1817. 

The  third  Standard  Prayer  Book  contains  the 
changes  and  additions  that  were  ratified  by  the 
General  Convention  of  1821.  The  volume  is  an 
octavo,  published  by  S.  Potter  &  Co.,  of  Phila- 
delphia, for  the  Common  Prayer  Book  Society  of 


Standard  Prayer  Books.  1 3  I 

Pennsylvania.  It  is  dated  1822,  and  the  pagination 
extends  to  the  whole  book,  the  first  of  the  kind  to 
be  printed  in  this  way.  The  second  page  contains 
this  certificate : 

September  2nd,   1822. 

We  certify,  that  this  edition  of  the  Book  of  Common  Prayer 
and  Administration  of  the  Sacraments,  &c.,  is  published  as  the 
Standard  edition  of  the  said  Book. 

WM.  WHITE,  FRED'CK  BEASLEY, 

BIRD  WILSON,  W.  MEREDITH, 

Committee  of  the  General  Convention. 


A  number  of  important  additions  were  made  and 
accepted,  chiefly  in  the  way  of  special  offices.  Now 
were  added  the  Form  and  Manner  of  Making 

o 

Deacons,  the  Form  and  Manner  of  Ordering  Priests, 
and  the  Form  of  Ordaining  or  Consecrating  a 
Bishop.  The  Form  of  Consecration  of  a  Church  or 
Chapel,  and  an  Office  of  Institution,  also  appeared 
for  the  first  time  in  this  Prayer  Book.  The  latter 
office  was  originally  drawn  up  by  the  Rev.  William 
Smith,  D.D.,  and  its  use  by  the  various  parishes 
was  made  optional.  The  Articles  of  Religion  that 
had  been  established  by  the  Convention  meeting  on 
the  1 2th  of  September,  1801,  were  incorporated  in 
this  Standard  Prayer  Book  of  1822.  These  are  the 
same  as  in  the  Church  of  England,  except  in  the 
state  references  and  the  omission  of  Article  XXI., 


132  Early  Prayer  Books. 

for  the  reason  that,  "it  is  partly  of  a  local  and 
civil  nature,  and  is  provided  for,  as  to  the  remain- 
ing parts  of  it,  in  other  Articles."  The  other 
additions  of  note  were  a  Prayer  of  Convention, 
and  thirty  more  hymns.  In  the  Order  of  Confir- 
mation, the  prayer,  "Defend  O  Lord,"  etc.,  was 
supplied  with  the  Amen.  It  is  also  noticeable 
that  we  find  here  and  there  in  the  book  the  Amen 
printed  for  the  first  time  in  Roman  letters.  Also  in 
the  Confirmation  Service  there  was  a  change  made 
through  an  error  of  the  types,  as  the  word  "ever 
living"  was  inadvertently  printed  "everlasting." 
Other  errors  were  made  in  printing  the  rubrics  with- 
out italics,  and  in  beginning  the  clauses,  "This  is  my 
body,"  and  "  This  is  my  blood,"  with  a  small  "t." 
In  the  Prayer  for  Christ's  Church  Militant,  the  words 
"all  they,"  were  changed  to  "all  those."  The 
marginal  note  in  this  prayer,  and  the  one  connected 
with  the  expression  "Holy  Father,"  were  removed 
from  their  previous  position  and  placed  at  the  foot  of 
the  page.  The  heading,  "The  Season  of  Lent," 
gave  way  to,  "  The  Forty  Days  of  Lent."  The  New 
Cycles  for  Easter  running  from  1824  to  1861,  that 
had  been  arranged  by  Bishop  White,  superseded  the 
previous  ones.  The  Golden  Numbers  for  March  and 
April  were  for  some  reason  omitted.  In  the  Forms 
of  Prayer  to  be  used  at  Sea  the  word  "Minister," 


Standard  Prayer  Books.  133 

in  the  rubric  of  the  Absolution,  was  changed  to 
"Priest." 

Numerous  changes  of  a  minor  consideration  were 
introduced  into  the  Psalms.  Arabic  figures  took  the 
place  of  Roman  in  designating  the  Psalms  and  days 
of  the  month.  "  Madianites,"  in  the  8gth  Psalm, 
became  "  Midianites."  In  the  Venite  a  comma  was 
placed  after  the  word  "worship,"  but  this  was 
removed  at  a  later  revision.  In  several  of  the 
Psalms  unimportant  words  were  interjected,  that 
were  stricken  out  in  later  years  as  they  were  not  in 
agreement  with  a  strict  translation  of  the  original 
Hebrew.  Numerous  changes  were  also  made  in 
spelling  in  various  parts  of  the  book  that  in  no  sense 
changed  the  meaning,  but  modernized  the  reading." 

The  General  Conventions  of  1832  and  1835 
decreed  certain  changes  and  alterations,  that  were 
embodied  in  the  fourth  Standard  Prayer  Book. 
The  edition  of  1832  was  published  by  the  Protest- 
ant Episcopal  Press,  of  New  York  City,  in  a  royal 
duodecimo  volume.  Carey  &  Hart,  of  Philadelphia, 
and  Bartlett  &  Raynor,  of  New  York,  published 
Prayer  Books  under  the  same  date. 

In  the  preparation  of  the  fourth  Standard  much 
was  due  to  the  labors  of  Rev.  William  R.  Whitting- 
ham,  later  the  Bishop  of  Maryland.  In  the  cata- 
logue of  the  Maryland  Episcopal  Library  at  Balti- 


134  Early  Prayer  Books. 

more,  is  listed  a  Prayer  Book  that  has  on  the  fly 
leaf  these  words,  "The  plates  from  which  this 
edition  is  printed  were  corrected,  as  the  copy  from 
which  they  were  set  up  had  been  prepared,  by  J.  V. 
Van  Ingen  and  W.  R.  Whittingham. 

In  this  authorized  book  of  1832,  the  Amen  in 
Roman  type  is  added  after  the  words  used  in 
placing  the  ring  during  the  Marriage  Service, 
also  after  the  Ter  Sanctus,  the  Gloria  in  Excelsis, 
and  the  Ordination  Prayer  for  Priests  and  Deacons. 
In  the  order  of  Private  Baptism  of  Children,  it 
it  was  directed  that  in  case  of  a  child  previ- 
ously baptized  being  received  into  the  congre- 
gation the  question,  "Wilt  thou  be  baptized  in 
this  faith?"  and  the  answer,  "That  is  my  de- 
sire," be  omitted.  In  the  Calendar,  the  Golden 
Numbers  that  had  been  left  out  of  the  previous 
Standard  for  the  months  of  March  and  April,  were 
replaced.  The  Prayer  of  Convention  was  removed 
to  a  place  among  Occasional  Prayers.  There  were 
also  changes  in  the  spelling  of  words  and  in  the  use 
or  absence  of  capitals  in  printing.  The  version  of 
the  Psalms  by  Tate  &  Brady,  that  had  been  in 
service  for  so  many  years,  both  in  England  and 
America,  were  voted  out  of  this  Standard,  and  a 
new  rendering  substituted.  The  hymns  that  con- 
sisted at  first  of  less  than  a  score  in  number  had 


Standard  Prayer  Books.  135 

increased  to  212  in  this  edition.  The  Prayer  Book 
of  1835  contained  an  important  alteration,  legalized 
by  the  Convention  of  that  year.  In  the  rubric 
before  the  Holy  Communion,  directing  where  that 
office  should  begin,  the  words  reading,  "north 
side  of  the  table,"  were  changed  to  "right  side." 
This  was  done,  doubtless,  because  the  words  "north 
side"  had  a  dubious  meaning,  as  altars  that  were 
not  built  toward  the  east  were  really  without  a 
"north  side."  The  words  "right  side"  were  not 
open  to  this  objection  and  were  perfectly  lucid  in 
their  meaning. 

The  fifth  Standard  Prayer  Book,  issued  in  1838, 
with  the  imprint  in  a  I2mo  volume  of  the  Protestant 
Episcopal  Prayer  Book  Society  of  Philadelphia,  is 
noticeable  for  the  number  of  the  changes  introduced. 
The  committee  reported  1720  corrections,  "almost 
all  referring  to  slight  omissions  or  misprints,  to 
capital,  Roman  or  italic  letters,  to  punctuation  or 
figures,  or  other  defects  in  the  plates."  They 
also  state  that  1016  out  of  the  1720  changes  were 
"  in  the  Metrical  department." 

The  book  on  its  second  page  contains  a  decla- 
ration as  follows : 

In  pursuance  of  a  Resolution  of  the  General  Convention  of  the 
Protestant  Episcopal  Church  in  the  United  States  of  America, 
we,  the  subscribers,  a  Committee  appointed  for  the  purpose,  do 


136  Early  Prayer  Books. 


hereby  set  forth  this  Corrected  Standard  Prayer  Book ;  being 
printed  from  the  stereotyped  plates  of  the  Female  Protestant 
Episcopal  Prayer  Book  Society  of  Philadelphia,  and  comprising 
the  Common  Prayer  Book,  the  Articles,  Offices,  Psalms  in  Metre 
selected  from  the  Psalms  of  David,  and  Hymns. 

And  we  hereby  DECLARE  this  Prayer  Book,  so  corrected,  to 

be  The  Standard. 

H.   U.  ONDKRDONK, 

Bishop  of  the  Diocese  of  Pennsylvania. 

G.  W.   DOANE, 
Bishop  of  the  Diocese  of  New  Jersey. 

BENJAMIN  DORR, 
Rector  of  Christ  Church,  Philadelphia. 

S.   LITTELL,  JR. 
Philadelphia,  Dec.  15,  1838. 


In  this  Standard  of  1838,  by  special  legislation  of 
the  General  Convention,  the  Amen  in  the  prayer  at 
the  laying  on  of  hands  in  the  Confirmation  service 
was  changed  in  printing  from  Roman  to  italic  type, 
thus  indicating  that  it  was  to  be  used  responsively 
by  the  congregation.  In  the  second  rubric  in  the 
Churching  of  Women,  the  word  "Priest"  was 
changed  to  "Minister."  In  the  office  for  the  Visi- 
tation of  Prisoners,  in  the  Absolution  rubric,  a  re- 
verse change  was  made  and  "Priest"  took  the  place 
of  "Minister."  An  explanatory  enlargement  was 
made  of  the  foot  note  found  on  the  page  contain- 
ing, "A  Table  of  the  Movable  Feasts,  according 
to  the  several  days  that  Easter  can  possibly  fall 
upon."  Also  in  the  Calendar,  the  letters  "A  and 


Standard  Prayer  Books.  137 

M,"  after  the  Festivals  of  Sts.  Simon  and  Jude, 
were  omitted.  In  the  minor  Litany  the  bracket  was 
removed  to  a  place  after  the  words,  "  Let  us  pray." 
Some  errors  made  in  punctuation  were  corrected  in 
later  Standards. 

The  year  1845  gave  the  Church  the  sixth 
Standard  Prayer  Book.  It  bears  the  imprint  of 
Harper  &  Bro.,  and  that  of  the  New  York  Bible 
and  Common  Prayer  Book  Society,  and  is  an  octavo 
volume.  The  rubrics  are  changed  from  Roman  type 
to  italics,  as  in  some  of  the  earlier  prayer  books. 
The  words  "Lord"  and  "God,"  where  they  are 
used  to  designate  "Jehovah,"  are  printed  in  capital 
letters.  In  the  office  of  Confirmation,  in  the  prayer 
following  the  Lord's  Prayer,  the  misprint  "ever- 
lasting" is  corrected  into  "  everliving."  A  new 
Easter  Cycle  from  1862  to  1880  is  added,  and  a 
side  note  explains  in  the  Calendar  the  Golden 
Numbers  as  they  relate  to  March  and  April.  The 
wording  of  the  title-page  of  the  Psalms  in  Metre  is 
changed  to,  "  Selections  from  the  Psalms  of  David  in 
Metre."  The  headings  to  the  pages  become  also, 
"Selections  of  Psalms."  In  the  Nicene  Creed  the 
comma  after  the  word  "God,"  in  the  first  clause, 
is  removed.  In  the  pagination  of  the  book  the 
numbers  are  placed  at  the  foot  of  the  page. 
Special  attention  was  given  to  capitalization,  and 


138  Early  Prayer  Books. 

the  Preface,  the  Collects,  the  Creed  and  Lord's 
Prayer,  show  a  marked  improvement  in  printing. 

The  seventh  Standard  Prayer  Book  was  issued  in 
1871  in  a  royal  octavo  volume.  It  was  published 
by  the  New  York  Bible  and  Common  Prayer  Book 
Society,  though  the  printing  and  stereotyping  were 
done  in  England. 

How  it  differs  from  previous  Standards  may  be 
best  understood  by  the  tabulated  report  of  the 
committee.  Three  sections  of  that  report,  as  con- 
tained in  the  Journal  for  the  year  1871,  are  here 
reprinted : 

TYPOGRAPHICAL  INACCURACIES  IN  THE  STANDARD  OF  1844,   NOW 
CORRECTED. 

Page  viii. — Fourth  Sunday  in  Lent.  First  Lesson,  Evening. 
"Habakkuk,"  not  "Habbakuk." 

Page  ix. — Easter-even.  Second  Lesson,  Evening.  Hebrews 
"4,"  not  "3."  Monday  in  Easter  week.  Second  Lesson,  Even- 
ing. Acts  "3,"  not  "4." 

Page  x. — February  7.  First  Lesson,  Evening.  Exodus  4,  to 
v.  18. 

Page  xiii. — July  31.  Second  Lesson,  Morning.  Matt.  20, 
to  v.  17. 

Page  xvii. — Last  line  on  2d  column  B.,  March  27. 
Page    19 — line  6  from  top,  "  night-season, "not  "night  season." 
Page    36— line  3  from  bottom,  "us,"  not  "them." 
Page    41 — line  8  from  bottom,  "ought,"  not  "aught." 
Page    42 — line  4  from  top,  "strawed,"  not  "strewed." 
Page    81 — line  12  from  top,  "said,"  not  "saith." 
Page    81 — line  2  from  bottom,  "more,"  not  "more,  saying." 
Page    83 — line  11  from  bottom,  "the"  saints. 


Standard  Prayer  Books.  139 

Page    86 — line  14  from  bottom,  "goodman,"  not  "good  man." 
Page    94 — line  9  from  bottom,  "goodman,"  not  "good  man." 
Page  117 — line  2  from  bottom,  "Who,"  not  "who." 
Page  118 — lines  2  and  5  from  top,  "Who"  and  "Whose,"  not 
"who"  and  "whose." 

Page  129 — line  2  from  top,  "openly,  not,"  not  "openly,  (not." 
Page  129 — line  4  from  top,  "him,"  not  "him.)" 
Page  143 — line  17  from  top,  "ought,"  not  "aught." 
Page  154 — line  16  from  top,  "of,"  not  "by." 
Page  192 — line  4  from  top,  "lord,"  not  "Lord." 
Page  197 — line  2  from  top,  "these,"  not  "those." 
Page  207 — line  10  from  top,  "  him  :  and  "  not  "him.     And." 
Page  209 — in  the  rubric,  "Commandment." 
Page  221 — line  6  from  top,  "Holy,   Holy,  Holy  "  and  "Thee." 
Page  231 — line  15  from  bottom,  "Amen,"  italic. 
Page  237 — rubric,  "  omission,"  not  "Omission." 
Page  242 — line  14  from  top,  "Amen,"  italic. 
Page  244 — rubric,  "omission,"  not  "Omission." 
Page  255 — rubric,  "troth, "not  "Troth." 

Page  261 — third  verse,  Psalm  CXXX.,  "amiss,"  not  "amiss:" 
Page  269 — line  6  from  bottom,  insert  "also"  after  "they." 
Page  274 — In  the  "Forms  of  Prayer  to  be  used  at  Sea,"  the 
mark   for    rubric,    ^[    is   incorrectly  put   before   the  "Titles   to 
Prayers,1'  on   pages  274,  et  seq.     Capitals  have  also  been  given 
to   the   words,    "Prayer,"    "Fight,"   "Storm,"  "Sea,'1  in    some 
places  and  not  in  others.     The  general  rule  has  been  followed 
of  printing  such  words  without  capitals. 

Page  276 — line  4  from  top,  "art,"  not  "are." 

Page  278 — line  3  from  bottom,  "wits,"  not  "wit's." 

Page  313 — line  12  from  top,  "LORD,"  not  "Lord." 

Page  325 — rubric,  "exultemus,"  not  "Exultemus." 

Page  417 — Psalm  Ixxiv.,  i4th  verse,  "  brakest,"  not  "breakest." 

Page  426 — Psalm  Ixxix.,  ist  verse,  "GOD,"  not  "God." 

Page  455 — Psalm  civ.,  2oth  verse,  "forest,"  not  "forests." 

Page  464 — Psalm  cvii.,  27th  verse,  "wits,"  not  wit's." 

Page  481 — Psalm  cxix.,  part  n,  "Deficit." 


140  Early  Prayer  Books. 

Page  496 — Psalms  cxxxv.,  6th  verse,  "and"  in  the  sea. 
Page  506 — Psalm  "cxlv."  not  "clxv." 
Page  523 — Article  xxxix.,  "Prophet's,"  not  "Prophets." 
Page  525 — rubric,  "Office,"  not  "office." 
Page  530 — line  2  from  top,  "  His." 
Page  549 — line  4  from  top,  "who." 

Page  578 — line  9  from  bottom,  "together,  we,"  not  "together 
we." 

Page  579 — rubric,  "Instituted,"  to  conform  with  others. 

II. 

LIST  OF  ALTERATIONS  FROM  STANDARD  OF  1844. 

These  have,  in  every  instance,  followed  the  "Sealed  Book," 
and  have  not  been  made  without  very  mature  deliberation.  In 
the  few  instances  where  the  result  is  a  manifest  departure  from 
the  authority  of  the  Rev.  T.  W.  Coit,  D.D.,  it  is  with  the  highest 
respect  for  his  critical  accuracy,  and  for  the  invaluable  service 
rendered  by  him  in  the  editing  of  the  Standard  edition  of  1844, 
and  more  especially  for  the  exhaustive  report  which  accompanied 
it. 

In  the  Table  of  Contents,  "The  Litany"  has  been  inserted. 

The  table  of  days  on  which  Easter  will  fall  is  continued  to  the 
year  1899.  The  "Amen"  is  inserted  after  the  "Gloria  Patri"  in 
the  Morning  Prayer,  page  4;  in  the  Evening  Prayer,  page  18; 
and  after  the  Anthem  in  the  Institution  Office,  page  577. 

The  punctuation  of  the  Apostles'  Creed  has  been  changed  by 
placing  a  comma  after  "buried,"  and  a  semicolon  after  "hell;" 
and  a  semicolon  after  the  word  "Church."  In  the  "General 
Thanksgiving,"  "may"  has  been  stricken  out,  so  as  to  read, 
"and  that  we  show  forth,"  as  in  the  English  Prayer  Book. 
"Kingdom,"  in  the  Gospels,  has  been  made  uniform.  In  the 
Standard  of  1844,  it  was  printed  sometimes  with  and  sometimes 
without  the  capital.  The  Committee  saw  no  good  reason  for  a 
departure  from  the  usage  followed  in  the  Bible,  and  have  accord- 
ingly printed  it  "kingdom." 


Standard  Prayer  Books.  141 

The  word  "  Whitsun-day,"  wherever  it  occurs,  is  so  printed  as 
to  carry  out  the  analogy  of  "Whitsun-week."  "Passover"  is 
always  printed  with  a  capital.  Pronouns  referring  to  our 
Blessed  Lord  in  some  special  cases  have  been  printed  with 
capitals,  e.  g.,  in  the  anthems  for  Easter-day,  in  the  Proper 
Prefaces,  in  the  office  for  the  Holy  Communion,  in  the  Prayer  of 
Consecration,  and  in  the  "  Veni  Creator  Spiritus  "  of  the  Ordinal. 
In  the  Exhortation  for  "The  Visitation  of  the  Sick,"  also. 

In  the  Epistle  for  Trinity  Sunday,  page  132,  line  16  from  the 
bottom,  "Holy,  Holy,  Holy,"  is  printed  with  capitals,  as  in  all 
other  places  where  it  occurs,  notably  in  the  Trisagion. 

The  English  book  spells  "Banns"  with  two  "n's."  As  we 
have  commonly  eschewed  all  new  notions  on  this  subject,  the 
additional  letter  has  been  inserted. 

Page  282,  the  English  book  reads,  "At  the  Burial  of  their 
Dead  at  Sea."  There  seems  no  reason  for  the  change  which  had 
heretofore  been  made,  and  the  pronoun  has  therefore  been  sub- 
stituted for  the  article.  Page  303,  Selection  2,  From  Psalm 
cxxxix.,  and  the  Psalm  in  its  place  as  part  of  the  Psalter  for 
the  2Qth  day  of  the  month,  have  been  punctuated  in  accordance 
with  the  "Sealed  Book,"  and  other  editions,  "O  Lord,  thou 
hast  searched  me  out,  and  known  me  ;  thou  knowest,''  etc. 

In  the  First  Selection  of  Psalms,  the  word  "From,"  is  prefixed 
to  Psalm  xix.,  which  is  not  given  entire. 

In  Selection  Ninth,  the  word  "lustily"  is  restored  to  verse  3  of 
Psalm  xxxiii. 

The  headings  of  the  Epistle  and  Gospel  in  the  Consecration  of 
a  Church  or  Chapel  are  conformed  to  the  usual  style  of  such 
headings. 

In  Article  xi.,  a  comma  has  been  inserted  after  "Christ," 
because  it  is  in  the  "Sealed  Book."  The  Committee  agree  with 
the  remark  of  the  author  of  the  report  on  the  Standard  of  1844, 
that  it  "alters  nothing  theologically,"  but  consider  that  it  better 
agrees  with  whatever  of  system  there  is  in  the  punctuation  of  this 
book  generally. 


142  Early  Prayer  Books. 

ill. 
CORRIGENDA. 

The  following  corrections  have  been  made  in  the  copy  of  the 
Prayer  Book  laid  before  the  Convention,  and  are  to  be  made  in 
all  copies  of  the  first  impression  of  the  Standard  edition,  in  order 
to  make  them  conform  to  the  standard  reported  by  the  Com- 
mittee. 

On  the  Title  omit  the  words,  "The  Standard  Edition." 
On  pages  xvi.,  i26(twice),  127,  222,  339,  563,  for  "Whitsunday," 
read,   "  Whitsun-day." 

On  page  xviii.,  "Table  of  the  days  on  which  Easter  will  fall," 
last  column,    line  5,    for   "6"  read   "5;"  line  14,    before    "25," 
insert  "March;"  and  line  15,  before  "14."  insert  "April." 
On  page  101,  line  16,  for  "others,"  read  "other." 
On  page  112,  line  5,  erase  the  comma  after  "him." 
On  page  129,  line  4,  erase  the  comma  after  "him." 
On  page  184,  line  n,  for  "these,"  read  "those." 
On  page  211,  line  24,  for  "Bans,"  read  "Banns." 
On    pages    220   and    562,     note,     for    "Trinity    Sunday,"    read 
"Trinity-Sunday." 

On  page  300,  line  5,  insert  "From,"  before  "Psalm." 
On  page  321,  line  6  from  the  bottom,   insert   "lustily"  after 
"  praises." 

On  page  325,  line  21,  and  on  page  511,  line  16,  erase  the  colon 
after  " breath." 

On  page  331,  line  25,  substitute  an  exclamation  point  (!)  for  the 
mark  of  interrogation  (?). 

On  page  571,  line  4  from  the  bottom,  after  "The  Epistle," 
read  "II.  Cor.  vi.  14." 

On  page  572,  line  7,  omit  the  word  "verse." 

Section  iv.  of  this  report  is  an  extended  paper  on 
the  Pascal  Cycle. 

There  were  some  things  the  committee  reported 
against.  They  decided  not  to  authorize  a  prayer 


Standard  Prayer  Books.  143 

of  thanksgiving  for  the  recovery  of  a  child  from 
sickness,  not  to  introduce  the  musical  colon  in  the 
pointing  of  the  Psalter,  not  to  place  a  comma  after 
the  word  "Lord,"  in  the  clause,  "the  Lord  and 
Giver  of  Life,"  in  the  Nicene  Creed,  nor  after  the 
word  "Father,"  in  the  first  petition  of  the  Litany, 
and  not  to  insert  the  word  "Holy,"  in  the  Nicene 
Creed  before  the  words,  "Catholic  and  Apostolic 
Church." 

As  nearly  as  can  be  ascertained  the  number  of 
distinct  issues  of  the  American  Prayer  Book  to  the 
present  date  foots  up  two  hundred  and  twenty-five 
editions. 


THE  STANDARD  PRAYER  BOOK  OF  1892  OF 
THE  AMERICAN  EPISCOPAL  CHURCH. 


THE  last  Standard  Prayer  Book  of  the  American 
Episcopal  Church  bears  the  date  of  1892,  and  is  so 
recent  and  so  familiar  that  it  is  not  necessary  to 
enlarge  upon  the  changes  and  additions  it  contains. 
Nevertheless,  if  there  are  persons  who  desire  to 
refresh  their  minds  upon  this  subject,  they  are  re- 
ferred to  Appendix  A. 

The  ^eighth  Standard  of  1892  excites  special 
interest,  as  it  is  a  splendid  example  of  typography 
and  binding.  As  contrasted  with  the  first  Standard 
of  1790,  it  shows  how  wonderfully  the  art  of  book 
making  has  progressed  in  the  United  States  in  one 
hundred  years.  The  General  Convention  of  1892 
authorized  the  printing  of  one  thousand  and  ten 
special  copies  of  the  new  book,  and  the  Convention 
of  1895  consented  to  the  publication  of  one  hundred 
and  ten  more.  Of  the  type  thus  prepared,  the  Com- 
mittee directed  five  hundred  copies  to  be  printed  on 

144 


Fac-simile  of  the  Standard  Prayer  Book  of  1892,  of  the  American  Episcopal  Church. 

Size  reduced. 


Standard  Prvyer  Book  of  1892.  145 

fine  paper  and  bound  in  cloth  in  royal  octavo.  Of 
this  edition  a  copy  was  sent  to  each  Bishop  of  the 
Church  and  to  each  deputy  attending  the  Convention 
of  1892.  Certain  other  copies  of  the  number 
authorized  were  printed  in  large  folio  on  hand- 
made paper  and  bound  in  vellum.  The  borders  of 
the  pages  are  artistically  engraved.  Most  of  these 
ornate  volumes  were  presented  to  leading  libraries  in 
this  country,  Canada  and  England,  while  a  few 
of  them  came  into  the  possession  of  individuals. 
These  copies  were  each  valued  at  twenty  dollars 
when  issued,  but  the  price  of  those  of  them  that 
have  changed  hands  has  reached  as  high  as  one 
hundred  and  twenty-five  dollars.  Aside  from  these 
beautiful  volumes,  there  were  eleven  more  even  more 
superb.  These  are  in  folio,  printed  on  vellum  and 
bound  in  white  leather.  The  fortunate  owners 
of  these  rare  volumes  are  the  Rt.  Rev.  John 
Williams,  D.D.,  LL.D.,  Bishop  of  Connecticut  and 
presiding  prelate  of  the  American  Church,  the  Rt. 
Rev.  William  C.  Doane,  D.D.,  LL.D.,  Bishop  of 
Albany,  the  Rt.  Rev.  William  S.  Perry,  D.D.. 
LL.D.,  D.C.L.,  Bishop  of  Iowa,  the  Rt.  Rev. 
Henry  C.  Potter,  D.D.,  LL.D.,  D.C.L.,  Bishop 
of  New  York,  the  Rev.  William  R.  Huntington, 
D.D.,  D.C.L.,  Rector  of  Grace  Church,  New  York, 
City,  the  Rev.  Samuel  Hart,  D.D.,  of  Trinity 


146  Early  Prayer  Books. 

College,  Hartford,  Conn.,  the  Rev.  J.  Steinfort 
Kedney,  D.D.,  of  Faribault,  Minn.,  the  Rev. 
Morgan  Dix,  D.D.,  D.C.L.,  Rector  of  Trinity 
Church,  New  York  City,  Mr.  J.  Pierpont  Morgan, 
of  the  same  city,  Mr.  Joseph  Packard,  of  Baltimore, 
Md.,  and  Mr.  Samuel  Eliot,  of  Boston.  An  owner 
of  one  of  these  copies  informed  the  writer  that  these 
books  are  at  present  valued  at  five  thousand  dollars 
each. 

The  Standard  Book  in  the  possession  of  its  cus- 
todian, the  Rev.  Dr.  Hart,  is  a  marvelous  specimen 
of  high  art.  The  book  is  a  folio,  printed  on  vellum 
with  the  pages  ruled  in  red.  It  is  bound  in  a  skin  of 
violet  colored  crushed  levant.  It  was  put  together 
under  the  direction  of  Mr.  Daniel  B.  Updike,  from 
designs  made  by  Mr.  Bertram  G.  Goodhue.  The 
material  used  in  adorning  the  leather  is  silver.  In 
the  center  is  an  elliptical  shaped  glory,  which  en- 
closes a  vesica  containing  a  mitre  between  two 
cusps,  ending  in  roses  and  thistles.  Beneath  is  a 
scroll  with  this  inscription:  "This  volume  is  the 
Standard  Book  of  Common  Prayer  of  the  Protestant 
Episcopal  Church  in  the  United  States  of  America, 
set  forth  by  the  General  Convention  holden  in  Balti- 
more in  the  year  of  our  Lord  MDCCCXLII."  Be- 
low this  is  a  globe  surmounted  by  a  cross.  The 
upper  part  of  the  orb  consists  of  a  field  of  stars, 


Standard  Prayer  Rook   of  1892.  147 

while  the  lower  section  is  covered  with  stripes. 
The  bosses  at  the  corners  of  the  covers  are  orna- 
mented by  symbols  in  silver  of  the  four  evangelists. 
These  bosses  run  toward  the  center  of  the  cover 
and  in  the  symbols  of  St.  Matthew  and  St.  John 
terminate  in  roses,  and  in  those  of  St.  Luke  and 
St.  Mark  terminate  in  thistles.  The  volume  is 
lettered  on  the  back :  ' '  The  Standard  Book  of 
Common  Prayer,  A.  D.,  1892,"  and  is  held  to- 
gether by  three  silver  clasps  richly  engraved. 

The  expression  thrown  into  the  folio  volumes 
containing  the  ornamented  borders  is  described  in 
a  paper  by  Mr.  Daniel  B.  Updike,  from  which 
the  following  extracts  are  taken : 

The  method  of  treatment  adopted  is  in  conformity  with  the 
typographical  requirements  of  the  volume  ;  and  includes  simply 
treated,  flat,  decorative  borders  in  black  and  white  of  about 
thirty  trees,  flowers  and  plants,  chosen  generally  with  reference 
to  their  symbolism,  and  arranged  with  due  regard  to  liturgical 
requirements.  For  the  basis  of  this  scheme  of  decoration  the 
Benedicite  omnia  opera  Domini  Domino  was  selected.  An  analysis 
of  the  canticle  shows  that  its  verses  fall  naturally  into  certain 
divisions;  and  that  these  divisions  lend  themselves  by  an  obvious 
application  to  portions  of  the  Book  of  Common  Prayer.  The 
whole  scheme  of  decoration,  therefore,  is  based  on  the  Benedicite 
and  follows  out  the  train  of  thought  suggested  by  this  hymn,  by 
using  in  the  borders,  when  possible,  plants  connected  by  some 
association  of  ideas  with  the  seasons  and  offices  of  the  Church, 
and  by  introducing  verses  of  the  Benedicite  at  certain  parts  of  the 
book  which  need  accentuation. 


148  Early  Prayer  Books. 

It  will  be  noticed  that  the  verses  in  the  borders  are  in  Latin, 
adopted  because  of  its  more  decorative  character  when  printed, 
and  that  they  may  not  be  considered  in  any  sense  a  part  of  the 
book  itself.  The  greater  part  of  the  mottoes  are  from  the 
Benedidte,  but  for  Holy  Baptism  and  Holy  Communion,  for  the 
five  chief  festivals,  and  in  one  or  two  other  places,  they  have 
been  taken  from  the  Prayer  Book  and  the  Bible.  However 
beautiful  and  fitting  lines  from  many  of  the  old  Latin  hymns 
may  seem,  these  have  been  purposely  avoided,  as  not  likely  to  be 
so  generally  familiar,  acceptable,  or  suitable  to  the  spirit  of  our 
own  Church  as  passages  from  the  authorized  formularies,  or 
from  the  Word  of  God. 

Religious  symbolism  has  been  very  sparingly  employed,  be- 
cause in  a  sense  all  the  work  is  symbolic ;  and  because  religious 
symbolism  is  very  carelessly  and  irreverently  used  among  us  at 
the  present  day.  No  one  was  ever  more  religious  in  feeling  and 
work  than  were  the  craftsmen  of  the  middle  ages ;  but  they  were 
religious  in  spirit  and  in  manner  rather  than  in  design.  They 
used  natural  forms,  but  in  a  reverent  and  careful  way.  They 
usually  restricted  themselves  to  foliage,  and  did  not  carve  the 
capitals  of  pillars  with  holy  symbols  and  saered  monograms. 
A  cross  being  primarily  a  symbol,  and  not  an  ornament,  cannot 
be  used  carelessly  if  it  means  anything  ;  and  if  it  means  nothing, 
there  is  no  end  gained  by  using  it  at  all. 

The  amount  of  decoration  has  also  been  governed  by  liturgical 
considerations.  That  for  the  services  of  divine  institution  is 
finest,  the  Gospels  for  the  chief  festivals  are  next  in  richness, 
these  are  followed  by  Morning  and  Evening  Prayer,  while  the 
remaining  offices  are  less  ornamented,  and  all  on  about  the  same 
plane.  The  Communion  and  Baptismal  Offices  begin  with  wide 
borders  with  black  backgrounds,  and  continue  with  borders  in 
outline  for  the  remainder  of  the  service,  the  words  of  institution 
being  marked,  in  both  cases,  by  the  introduction  of  symbolic 
decorations  and  verses  printed  in  a  decorative  form.  The 
borders  of  the  pages  of  the  Lord's  Supper  are  from  designs  of 
grapes  and  grapevine ;  those  for  Holy  Baptism  are  of  water-lilies, 


Standard  Prayer  Book   of  1892.  149 

in  allusion  to  the  elements  used  in  these  Sacraments :  the 
Baptism  of  Children  in  Houses,  and  the  Baptism  of  Adults  are 
also  decorated  with  narrow  borders  of  water-lilies.  The  first 
page  of  the  Gospels  is  ornamented  with  a  wide  border  of  great 
richness,  with  a  black  background,  and  our  Lord's  saying, 
"Heaven  and  earth  shall  pass  away,  but  my  words  shall  not 
pass  away,"  is  introduced  as  appropriate  to  the  opening  of  the 
Gospels,  and  to  Advent  Sunday,  on  which  they  begin. 

The  five  festivals,  for  which  Proper  Prefaces  are  provided  in 
the  Communion  Office, — Christmas,  Easter,  Ascension,  Whitsun- 
day and  Trinity,  —  are  marked  by  wide  borders  in  outline, 
with  quotations  and  floriated  crosses  of  mediaeval  design.  For 
Christmas  I  have  chosen  the  box-tree  for  the  decorations,  in 
allusion  to  a  verse  from  the  Prophet  Isaiah,  which  forms  part 
of  the  first  lesson  for  Christmas  Eve,  and  which  has  a  curious 
application  to  the  custom  of  dressing  churches  with  garlands  at 
Christmastide.  For  Easter,  lilies  are  the  flowers  chosen  ;  for 
Ascension,  trumpet-vine;  for  Whitsun-day,  columbine,  in  allu- 
sion to  the  Holy  Spirit  ;  and  at  Trinity,  the  clover,  or  trefoil. 

From  Advent  Sunday  to  Christmas  Day,  narrow  borders  of  the 
trumpet-vine  are  used,  symbolic  of  the  warning  voice  of  the 
Church  at  Advent,  and  of  the  Gospels,  continually.  From 
Christmas  to  Epiphany,  the  box  is  used  ;  at  Epiphany  and  the 
Sundays  after  it,  a  garland  of  myrrh,  roses  and  daffodils, — 
typical  of  the  Epiphany  offerings  of  gold,  frankincense  and 
myrrh  ;  at  Septuagesima,  the  old  English  Lent  herb,  tansy  ;  on 
Ash  Wednesday,  hyssop,  continued  through  Lent  until  Passion 
Sunday,  when  passion  flowers  are  used;  on  Palm  Sunday,  palms 
form  the  borders  ;  and  in  Holy  Week,  passion  flowers  are  used 
until  Maundy  Thursday,  when  a  narrow  border  of  grapes  is 
substituted.  The  Gospel  for  Good  Friday  is  alone,  of  all  the 
pages  of  the  book,  without  any  adornment,  plain  ruled  lines 
with  verses  from  the  Old  and  New  Testaments  marking  the  day. 
On  Easter  Even,  Easter  lilies  are  used,  and  on  Easter  Day,  a  wide 
border  of  the  same  flower,  which  continues  to  Ascension.  For 
Ascension  and  Whitsun-day,  the  decorations  have  already  been 


150  Early  Prayer  Books. 

mentioned  ;  and  the  Sundays  after  Trinity  are  treated  as  Trinity 
itself,  except  that  the  borders  are  narrow  and  in  outline.  The 
Saints'  Days  are  ornamented  with  palm  branches  and  lilies. 
The  Gospel  for  All  Saints'  Day  is  ornamented  with  a  border  of 
divers  flowers  of  obvious  significance. 

Morning  and  Evening  Prayer  open  with  rich  wide  borders  with 
black  backgrounds.  For  Morning  Prayer,  the  morning-glory  is 
used ;  for  Evening  Prayer,  Canterbury-bells  form  the  border. 

For  other  offices  which  are  named  at  random  the  appropriate 
decorations  are  as  follows:  —  for  Prayers  and  Thanksgivings,  the 
olive,  typical  of  the  peace  and  plenty  asked  or  granted  ;  for  the 
Litany,  tansy ;  for  Matrimony,  a  garland  of  roses  and  other 
flowers ;  for  the  Psalter,  vines  in  leaf,  flower  and  fruit.  The 
borders  of  the  Calendars  are  made  to  typify  times  and  seasons, 
and  also  to  express  the  cold  of  winter,  the  showers  of  spring,  the 
heat  of  summer,  and  the  winds  of  autumn.  The  lines  from  the 
Benedicite  in  the  first  of  the  borders  surrounding  the  tables  to 
find  Easter  Day,  etc.,  allude  to  the  falling  of  Easter  being 
governed  by  the  moon,  while  "light  and  darkness"  and  "nights 
and  days"  are  used  respectively  for  the  daily  morning  and  even- 
ing offices.  The  design  on  the  cover  carries  out  the  general 
scheme  of  the  book.  The  lining  paper  — in  which  in  a  literal 
sense  I  have  made  "the  waste  places"  sing — is  composed  of 
English  roses  and  Scotch  thistles  with  scrolls  bearing  the  words 
Hosanna,  Alleluia  —  these  plants  being  chosen  in  allusion  to  the 
Scotch  and  English  origin  of  the  American  Episcopate.  Without 
attempting  a  wearisome  explanation  of  every  part  of  the  symbol- 
ism, it  will  be,  I  think,  evident  that  almost  all  the  borders  have 
some  special  significance.  It  has  been  my  endeavour  in  arrang- 
ing the  scheme  of  decoration  to  be  guided  by  the  Prayer  Book 
in  decorating  the  Prayer  Book  —  to  enrich  where  it  enriched, 
to  abstain  where  it  abstained,  and  to  make  its  decoration  an 
expression  of  itself. 

It  is  almost  impossible  that  the  execution  of  any  work  should 
wholly  fulfil  the  ideals  and  desires  of  him  who  plans  it  or  those 
who  carry  it  out ;  and  if  no  one  can  be  so  fully  aware  of  its 


Standard  Prayer  Book  of  1892.  151 

difficulties,  no  one  can  be  more  sensible  of  its  imperfections  than 
myself.  It  is  hoped,  however,  that  the  general  spirit  of  its 
decorations,  as  suggested  by  the  motto,  Benedicite  oninia  opera, 
will  appeal  to  Churchmen,  and  be  found  in  harmony  with  that 
offering  of  devotion  and  praise  which  the  Church,  in  her  liturgy, 
puts  before  us  as  most  justly  due  from  the  creature  to  the 
Creator,  not  for  our  own  edification,  but  as  our  divine  service  to 
Almighty  God. 

Prior  to  1892  no  Prayer  Book  was  considered  to 
be  an  authorized  edition  unless  it  contained  the 
approbation  of  the  Bishop  of  the  Diocese  wherein 
it  was  printed.  The  General  Convention  introduced 
a  change  in  1892,  by  the  passage  of  a  Canon  con- 
taining these  words :  ' '  No  copy  nor  edition  of  the 
Book  of  Common  Prayer  shall  be  made,  printed, 
published,  or  used  as  of  authority  in  this  Church, 
unless  it  contain  the  authorization  of  the  Custodian 
of  the  Standard  Book  of  Common  Prayer,  certify- 
ing that  he  or  some  person  appointed  by  him  has 
compared  the  said  copy  or  edition  with  the  said 
Standard  or  a  certified  copy  thereof,  and  that  it 
conforms  thereto." 

The  Rev.  Dr.  Hart  reports  that  "  The  whole  num- 
ber of  copies  of  the  Prayer  Book  thus  far  printed 
from  the  new  Standard  has  been  about  one  million 
one  hundred  thousand.' 


PRAYER  BOOK  OF  THE  EVANGELICAL 
EPISCOPAL  CHURCH. 


A  RARE  book,  and  one  with  which  but  few  people 
are  familiar,  is  that  which  was  issued  as  the  form  of 
worship  of  the  Evangelical  Episcopal  Church,  in 
1821,  at  Baltimore.  The  volume  is  an  i8mo  of 
454  pages.  More  than  half  of  the  book  is  occupied 
with  Psalms  and  Hymns.  The  liturgical  part  is 
confined  to  144  pages,  and  the  remaining  310  pages 
to  the  psalms,  hymns  and  index.  The  title  page 
reads:  "The  Book  of  Common  Prayer  and  adminis- 
tration of  the  Sacraments  ;  and  other  Rites  and 
Ceremonies  of  the  Church,  according  to  the  use  of 
the  Evangelical  Episcopal  Church  ;  together  with 
a  selection  of  Psalms  and  Hymns.  Baltimore  : 
Printed  by  Richard  J.  Matchett,  corner  of  Water 
and  Gay  streets,  1821." 

The  reverse  of  the  title  page  is  blank.  On  the 
middle  of  the  next  page  are  these  words : 

The  ratification  of  the  Book  of  Common  Prayer  by  the  Council 
of  the  Evangelical  Episcopal  Church,  this  28th  day  of  April,  in 
the  year  of  our  Lord  1821  : 

152 


THE 

BOOK  OF  COMMON  PRAYER, 

jam 

ADMINISTRATION  OF  THE  SACRAMENTS, 

A5TD  OTHER 

Kttts  ano  Ceremonies  of  tijt  Cfjurcfj, 

according  to  the  use  of 
THE   EVANGELICAL  EPISCOPAL  CHURCH ; 

together  with  a  selection  of 

PSALMS  AND  HYMNS. 


BAJ/TIMORE  : 

BT   RICHARD    J.    MATCHITT, 

Comer  of  Water  &  Gay  itrccu. 

1821. 


Fac-simile  of  the  title  page  of  the  Prayer  Book  of  the  Evangelical 

Episcopal  Church.      Printed  by  Richard  J.  Matchett, 

at  Baltimore,  in  1821.      Exact  size. 


Prayer  Book  of  1821 .  153 

This  Council,  having  in  their  present  session,  set  forth  a  Book 
of  Common  Prayer  and  Administration  of  the  Sacraments,  and 
other  Rites  and  Ceremonies  of  the  Church,  do  hereby  establish 
the  said  book  ;  and  recommend  that  it  be  received  by  all  the 
members  of  the  Church. 

The  next  two  pages  contain  Tables  of  Lessons 
of  Holy  Scripture.  Then  follows  The  Order  of 
Daily  Prayer.  The  rubrics  in  many  cases  are 
omitted  and  in  others  altered  and  abbreviated. 
The  declaration  of  Absolution  is  retained  and 
occurs  twice  in  the  Holy  Communion  office.  The 
Psalter  is  wholly  omitted,  and  twenty-one  selections 
of  Psalms  substituted.  The  Te  Deum  remains,  but 
the  Benedicite  is  omitted.  In  the  Apostles'  Creed 
the  sentence,  "He  descended  into  hell,"  is  stricken 
out,  and  the  book  does  not  contain  the  Nicene 
Creed.  In  the  prayer  for  the  President  of  the 
United  States  and  all  in  Civil  Authority,  the  word 
"influence"  takes  the  place  of  "replenish,"  and 
the  line,  "grant  them  in  health  and  prosperity 
%  long  to  live,"  has  been  cancelled.  The  Order  for 
Daily  Prayer  is  designed  for  either  morning  or 
evening  service/ as  there  is  no  separate  form. 

The  next  office  is  The  Litany  or  General  Suppli- 
cation, "to  be  used  at  the  discretion  of  the  Minis- 
ter." The  fourth  petition  is  changed  so  as  to 
read:  "O  holy,  blessed,  and  glorious  Trinity, 


154  Early  Prayer  Books. 

Father,  Son,  and  Holy  Spirit,  one  God ;  have 
mercy  upon  us,  miserable  sinners."  In  the  place 
of  the  prayer  for  the  illumination  of  all  Bishops, 
Priests  and  Deacons,  the  following  is  used:  "That 
it  may  please  thee  to  illuminate  all  the  ministers 
of  thy  gospel  with  true  knowledge  and  under- 
standing of  thy  word ;  and  that,  both  by  their 
preaching  and  living  they  may  set  it  forth,  and 
show  it  accordingly."  The  two  special  prayers 
are,  one  for  Congress  and  the  other  for  a  Sick 
Person.  The  Collects  follow  each  other  in  suc- 
cession, but  those  for  Saints'  Days  are  wanting, 
and  the  Epistles  and  Gospels  are  not  given. 

The  order  for  the  administration  of  the  Lord's 
Supper  begins  with  the  opening  sentences  as  in 
Morning  Prayer,  "The  Lord  is  in  his  holy  temple," 
etc.  The  Exhortation,  "Dearly  beloved  in  the 
Lord,"  follows,  with  the  Confession,  "Almighty 
and  most  merciful  Father,"  etc.  Next  in  order 
are  the  Absolution,  Lord's  Prayer,  Versicles  and 
Venite.  The  first  lesson  is  then  read,  succeeded 
by  the  Collect  for  Purity  and  the  Ten  Command- 
ments. After  this  the  second  lesson  is  read  and 
a  hymn  sung.  The  prayer  for  the  Church  Militant 
then  is  offered,  in  which  the  words,  "alms  and 
oblations"  are  omitted  and  the  expression,"  Bishops 
and  other  ministers,"  changed  into,  "all  ministers 


Prayer  Book  of  1821.  155 

of  thy  gospel."  After  the  sermon  the  Minister 
begins  with  the  words,  "Ye,  who  do  truly,"  etc. 
After  this  is  said,  the  Confession,  Absolution  and 
"comfortable  words"  follow.  The  longer  Preface 
for  the  feast  of  Trinity  has  not  been  retained. 
The  remainder  of  the  text  of  the  service  is'  un- 
changed, except  there  is  no  provision  made  for 
the  use  of  the  Gloria  in  Excelsis.  The  rubric  in 
relation  to  the  consumption  of  the  consecrated 
elements  that  remain  is  wanting,  and  the  word 
' '  Priest ' '  in  every  rubric  gives  place  to  the  word 
"  Minister." 

The  Ministration  of  Baptism  of  Infants  is  very 
brief,  and  is  made  to  answer  a  two-fold  purpose, 
for  it  is  accompanied  with  this  direction : 

"  77/i?    Minister   may  accommodate    this  service  to  persons   of  riper 

years. " 

The  use  of  the  sign  of  the  cross  and  the  word 
"regenerate"  do  not  appear.  After  the  Lord's 
Prayer  occur  these  words : 

"  Then  shall  the  Minister  pray  and  deliver  such  exhortation  as  he 
may  judge  expedient." 

The  Catechism,  the  order  of  Confirmation,  the 
order  for  the  Visitation  of  the  Sick,  the  Communion 
of  the  Sick,  the  Churching  of  Women,  Prayers  to  be 


156  Early  Prayer  Books. 

used  at  Sea,  the  Visitation  of  Prisoners,  and  the 
Service  for  Thanksgiving  Day,  are  omitted.  The 
form  of  solemnization  of  matrimony,  the  order  for 
the  Burial  of  the  Dead,  and  the  Forms  of  Prayer 
to  be  used  in  Families,  are  substantially  the  same 
as  fn  the  Prayer  Book  of  the  American  Episcopal 
Church. 

In  the  setting  apart  of  ministers  there  is  only  one 
service,  entitled  The  Ferm  and  Manner  of  Ordaining 
and  Consecrating  Bishops  and  Ministers,  according 
to  the  order  of  the  Evangelical  Episcopal  Church. 
The  words,  "Receive  the  Holy  Ghost,"  etc.,  are 
omitted  and  the  term  "Minister"  substituted  for 
"Priest."  The  abbreviations  are  numerous.  The 
book  closes  with  the  Articles  of  Religion,  which  are 
reduced  from  thirty-nine  to  sixteen. 

The  book  resembles  the  Proposed  Prayer  Book 
of  1786.  The  man  at  the  head  of  the  movement 
who  brought  this  book  into  existence  was  the  Rev. 
George  Dashiell.  He  was  a  native  of  Maryland,  and 
was  ordained  to  the  ministry  by  Bishop  White,  in 
1794.  He  was  settled  for  a  time  at  New  Castle, 
Delaware,  Shrewsbury  and  Chester,  Maryland,  and 
finally,  in  1804,  became  the  Rector  of  St.  Peter's 
Church,  Baltimore.  He  opposed  the  election  of  the 
Rev.  James  Kemp  to  the  Episcopate,  and  when  he 
was  consecrated,  he  made  this  a  pretext  for  his 


Prayer  Book  of  1821.  157 

secession,  to  form  what  he  called  the  "Evangelical 
Episcopal  Church."  Many  of  his  congregation 
followed  him,  and  he  was  joined  by  two  clergymen, 
who  were  Deacons.  Expected  accession,  however, 
did  not  follow,  and  ere  long  the  project  vanished. 
Mr.  Dashiell  removed  to  Kentucky,  and  died  there 
in  1852. 


PRAYER  BOOK  OF  THE  REFORMED 
EPISCOPAL  CHURCH. 


THE  Reformed  Episcopal  Church  dates  from  a 
movement  organized  in  the  city  of  New  York,  on 
the  second  day  of  December,  1873,  by  members  of 
the  American  Episcopal  Church,  who  desired  certain 
changes  in  the  Book  of  Common  Prayer.  There 
were  present  eight  clergymen  and  nineteen  laymen. 
The  leading  promoter  of  the  cause  was  the  Rt.  Rev. 
George  D.  Cummins,  D.  D,,  then  the  Assistant 
Bishop  of  Kentucky.  The  following  is  the 

DECLARATION   OF   PRINCIPLES   OF   THE  REFORMED 
EPISCOPAL  CHURCH. 

Adopted  December  2d,  1873. 
I. 

The  Reformed  Episcopal  Church,  holding  "the  faith  once 
delivered  unto  the  saints,"  declares  its  belief  in  the  Holy 
Scriptures  of  the  Old  and  New  Testaments  as  the  Word  of 
God,  and  the  sole  Rule  of  Faith  and  Practice ;  in  the  Creed 
"commonly  called  the  Apostles'  Creed;"  in  the  Divine  insti- 
tution of  the  Sacraments  of  Baptism  and  the  Lord's  Supper  ; 

158 


T  11  E 


B  0  0  K 


COMMON  PRAYER 


lirformrt  ^Episcopal  (Cljurdj, 


AI»)I-IKI>,    ANH  SET   KOHTH   KOH   USE,    BY  THK  SECOND 

GKNDKAI,   rorxrll.  OK  THK  SAID  CHI' IU'11,  HELD 

IN    THE   CITY    OK    XEW    YORK,  IN  THE 

MONTH   <>K   MAY,  1874. 


PHILADELPHIA: 

JAMRS  A.  MOOKK,  l±-fj  A  12*2  SANSOM  STBBKT. 
1874. 


Fac-simile  of  the  title  pasje  of  the  first  Praver  Book  of  the  Reformed 

Episcopal  Church.     Issued  at  Philadelphia  in  1874-. 

Exact  size. 


Reformed  Episcopal  Prayer  Book.  159 

and    in    the   doctrines   of    grace   substantially   as   they   are    set 
forth  in  the  Thirty-nine  Articles  of  Religion. 

II. 

This  Church  recognizes  and  adheres  to  Episcopacy,  not  as 
of  Divine  right,  but  as  a  very  ancient  and  desirable  form  of 
Church  polity. 

III. 

This  Church,  retaining  a  Liturgy  which  shall  not  be  impera- 
tive or  repressive  of  freedom  in  prayer,  accepts  the  Book  of 
Common  Prayer,  as  it  was  revised,  proposed,  and  recom- 
mended for  use  by  the  General  Convention  of  the  Protestant 
Episcopal  Church,  A.  D.,  1785,  reserving  full  liberty  to  alter, 
abridge,  enlarge,  and  amend  the  same,  as  may  seem  most 
conducive  to  the  edification  of  the  people,  "provided  that  the 
substance  of  the  faith  be  kept  entire." 

IV. 

This  Church  condemns  and  rejects  the  following  erroneous 
and  strange  doctrines  as  contrary  to  God's  Word  : 

First,  That  the  Church  of  Christ  exists  only  in  one  order  or 
form  of  ecclesiastical  polity  : 

Second,  That  Christian  Ministers  are  "priests"  in  another 
sense  than  that  in  which  all  believers  are  "a  royal  priesthood  :" 

Third,  That  the  Lord's  Table  is  an  altar  on  which  the  oblation 
of  the  Body  and  Blood  of  Christ  is  offered  anew  to  the  Father  : 

Fourth,  That  the  Presence  of  Christ  in  the  Lord's  Supper  is  a 
presence  in  the  elements  of  Bread  and  Wine : 

Fifth,  That  Regeneration  is  inseparably  connected  with  Bap- 
tism. 


At  the  Second  General  Council  of  the  Reformed 
Episcopal  Church,  held  in  New  York,  May,  1874,  a 
revised  Book  of  Common  Prayer  was  adopted.  The 


160  Early  Prayer  Books. 

volume  was  issued  the  same  year,  bearing  the  im- 
print of  James  A.  Moore,  of  Philadelphia.  While 
the  basis  is  that  of  the  Proposed  Book  of  1786, 
certain  alterations  in  the  way  of  omissions  and 
additions  were  made. 

On  the  page  facing  The  Order  for  Morning 
Prayer,  is  the  insertion  of  a  Canon  as  follows : 

TITLE  I. 
CANON  12 — OF  THE  USE  OF  THE  PRAYER  BOOK. 

I.  On  occasions  of  public  worship,  invariably  on  the  morning 
of  the  Lord's  day,  commonly  called  Sunday,  and  at  other  times 
at  the  discretion  of  the  Minister,  the  Prayer  Book  set  forth  at 
any  time  by  the  General  Council  is  to   be  used   in  the  congre- 
gations of  this  Church ;  Prwided,  that  nothing  in  this  Canon  is  to 
be  understood    as  precluding  extempore   prayer  before   or  after 
sermons,  or  on  emergent  occasions. 

II.  Congregations  in  the  Dominion  of  Canada,  and   in  other 
countries,  shall  have  liberty  to  insert  such  Prayers  and  Versicles 
in  the  Service  as  are  most  accordant  with  their  respective  forms 
of  civil  government ;    and  such    prayers  for    those   in  authority 
may    take   the    place    of    those   in    use    in    the    United    States ; 
Provided,  that  no  printed  matter  shall  be  inserted  in  the  printed 
Morning  Service,   until  it    has   been  approved  by  the  Standing 
Committee  on  Doctrine  and  Worship  of  the  General  Council. 

In  the  heading,  The  Order  for  Daily  Morning 
Prayer,  the  word  "Daily"  is  omitted. 

To  the  Sentences  at  the  beginning  of  Morning 
Prayer  have  been  added  eleven  other  passages  of 
Scripture.  These  are  not  added  to  the  Sentences 
for  Evening  Prayer. 


Reformed  Episcopal  Prayer  Book.  161 

A  Declaration  concerning  the  Forgiveness  of  Sins, 
is  removed,  and  a  Prayer  substituted.  These 
Versicles  are  omitted : 

Minister.  O  God,  make  speed  19  save  us. 
Answer.  O  Lord,  make  haste  to  help  us. 

Four  verses  are  omitted  from  the  Venite.  In  the 
Te  Deum,  the  clause  reading,  "  thou  didst  humble 
thyself  to  be  born  of  a  pure  Virgin,"  is  printed  with- 
out the  word  "pure."  At  the  end  these  words  are 
added:  "O  Lord,  in  thee  have  I  trusted;  let  me 
never  be  confounded." 

Eight  verses  are  omitted  from  the  Benedictus. 
The  Apostles'  Creed  is  prefaced  by  the  following 
rubric : 

^[  Then  shall  be  said  the  Apostles'  Creed,  by  the  Minister  and  the 
people,  standing :  And  any  churches  may  insert  after  the  words, 
' '  Was  crucified,  dead,  and  buried, "  the  words,  ' '  He  descended  into 
Hell,"  or  the  words,  "He  went  into  the  place  of  departed  spirits." 

The  Nicene  Creed  is  restored,  and  is  followed 
by  this 

NOTE.  By  "One  Catholic  and  Apostolic  Church,"  is  signified 
"The  blessed  company  of  all  faithful  people;"  and  by  "One 
Baptism  for  the  remission  of  sins,"  the  Baptism  of  the  Holy 
Ghost. 

These  Versicles  are  omitted  : 

Minister.  O  Lord,  bless  and  preserve  these  United  States  ; 
Answer.  And  mercifully  hear  us  when  we  call  upon  thee 


1 62  Early  Prayer  Books. 

Minister.   Endue  thy  Ministers  with  righteousness; 
Answer.   And  make  thy  people  joyful. 

A  few  changes  are  introduced  in  the  wording  of 
A  Prayer  for  our  Civil  Rulers,  and  A  Prayer  for 
Congress. 

In  The  Litany,  the  words,  "  From  fornication,  and 
all  other  deadly  sins,"  are  changed  to,  "From  all 
inordinate  and  sinful  affections."  "In  all  time  of 
our  wealth,"  becomes  "in  all  time  of  our  pros- 
perity." The  words,  "That  it  may  please  thee  to 
bless  and  preserve  all  Christian  Rulers  and  Magis- 
trates," are  substituted  for,  "That  it  may  please 
thee  to  endue  the  Congress  of  these  United  States, 
and  all  others  in  authority,  legislative,  judicial  and 
executive,"  etc.  The  petition,  "That  it  may  please 
thee  to  illuminate  all  Bishops,  and  other  Pastors,"  is 
changed  to,  "That  it  may  please  thee  to  illuminate 
all  Ministers  of  the  Gospel,"  etc.  The  words 
"dread  thee"  become  "fear  thee."  The  line,  "all 
women  in  child-birth,"  is  changed  to,  "all  women 
in  the  perils  of  child-birth."  After  the  petition, 
"O  Lamb  of  God,"  etc,  is  this  rubric: 

II  The  Minister  may,  at  his  discretion,  begin  the  Litany  here,  or  omit 
all  that  follows,  to  the  Prayer,  "We  humbly  beseech  thee, 
O  Father,"  etc. 

The  Lord's  Prayer  is  inserted  after  the  words, 
"  Lord,  have  mercy  upon  us,"  and  the  Gloria  Patri 


Reformed  Episcopal  Prayer  Book.  163 

after  the  line,  "O  Lord,  arise,  help  us,"  etc.  In 
the  General  Thanksgiving  the  bracketed  words  in 
fine  print  reading,  "particularly  to  those  who  desire 
now  to  offer  up  their  praises  and  thanksgivings  for 
thy  late  mercies  vouchsafed  unto  them"  are  omitted. 
After  the  Thanksgiving  is  this  rubric : 

^[  Here  may  be  used  any  of  the  occasional  prayers,  or  extemporaneous 

prayer. 

The  heading  of  the  next  prayer  is  changed  from, 
A  Prayer  of  St.  Chrysostom,  to  A  General  Suppli- 
cation. 

In  the  Order  for  Evening  Prayer,  the  Magnificat 
and  Nunc  dimittis  are  omitted,  and  the  Bomtm  est 
confiteri  and  the  Benedic,  anima  mea  are  added. 
There  is  an  alternate  or  substitute  Order  of  Evening 
Prayer,  "which  may  be  used  instead  of  the  pre- 
ceding." Several  new  prayers  are  supplied.  Under 
the  headings,  Prayers  and  Thanksgivings  upon  sev- 
eral Occasions,  and  Thanksgivings,  numerous  prayers 
have  been  added. 

In  The  Order  for  the  Administration  of  the  Lord's 
Supper,  or  Holy  Communion,  the  first  exhortation 
is  reduced  to  twelve  lines,  and  the  second  omitted 
wholly.  After  the  Creed  is  this  rubric: 

*[  Then,  after  a  Hymn,  shall  follow  the  Sermon.  After  which  the 
Minister  shall  return  to  the  Lord's  Table,  and  shall  give  the 
following,  or  a  similar  invitation  : 


164  Early  Prayer  Books. 

' '  Our  fellow  Christians  of  other  branches  of 
Christ's  Church,  and  all  who  love  our  Divine  Lord 
and  Saviour  Jesus  Christ  in  sincerity,  are  affection- 
ately invited  to  the  Lord's  Table." 

The  words,  "Let  us  pray  for  the  whole  state  of 
Christ's  Church  Militant  here  on  earth,"  are 
changed  by  the  omission  of  "here  on  earth." 
The  word  "oblations"  is  omitted  from  this  prayer. 
The  expression,  "all  Christian  rulers  and  especially 
the  Rulers  and  Governors  of  these  states,"  is 
changed  to,  "We  beseech  thee  also,  so  to  direct 
and  dispose  the  hearts  of  all  who  are  in  authority," 
etc.  The  words,  "all  Bishops  and  other  Pastors," 
become,  "all  Ministers  of  thy  Gospel."  The 
exhortation  that  follows  is  shortened.  After  the 
Confession,  the  Absolution  is  changed  into  a  prayer, 
"  us  "  being  substituted  for  ' '  you . ' ' 

The  passages  quoted  as  the  "comfortable  words" 
are  changed  in  their  rendering,  the  King  James' 
translation  of  Scripture  being  used.  The  manual 
acts  are  omitted  from  the  Prayer  of  Consecration. 

In  the  Post  Communion  the  Lord's  Prayer  is 
wanting,  and  the  Gloria  in  Excelsis  is  placed  be- 
fore the  final  prayers.  The  office  concludes  with 
four  rubrics  and  a  Note.  The  last  rubric  and  the 
note  read : 


Reformed  Episcopal  Prayer  Book.  165 

*[/«  conducting  this  Service,  except  when  kneeling,  the  Minister  shall 
face  the  people. 

NOTE.  The  act  and  prayer  of  consecration  do  not  change  the 
nature  of  the  elements,  but  merely  set  them  apart  for  a  holy  use  : 
and  the  reception  of  them  in  a  kneeling  posture  is  not  an  act  of 
adoration  of  the  elements. 

The  festivals  from  St.  Andrew's  Day  to  All 
Saints'  Day,  arranged  in  the  Proposed  Book  under 
the  heading  of  Holy  Days,  are  entirely  omitted  from 
the  Prayer  Book  of  the  Reformed  Episcopal  Church. 
The  Psalter,  instead  of  being  placed  at  the  end  of  the 
book,  follows  the  Collects,  Epistles  and  Gospels  for 
use  throughout  the  year.  It  is  the  same  as  in  the 
Proposed  Book,  but  it  has  been  "repointed  to  cor- 
respond with  the  sources  from  which  it  is  compiled.'' 
The  ten  selections  of  Psalms  are  additional. 

The  heading:  The  Ministration  of  Public  Baptism 
of  Infants,  to  be  used  in  the  Church,  is  changed  to, 
The  Order  for  the  Administration  of  Baptism  to 
Infants.  The  rubrics  at  the  beginning  of  the 
service  are  omitted  and  the  following  substituted : 

1|  When  Baptism   is  administered  at  a  stated  Service,    it  shall  be 
immediately  after  the  second  Lesson. 

^|  Infants  to  be  baptized  must  be  presented  by  their  parents  when 
practicable,  and  one,  at  least,  of  the  persons  presenting  must  be  <i 
communicant  of  this  or  of  some  other  Evangelical  Church. 

the  time  appointed,  the  Minister,  standing  near  f//,'  font  shall 
say, 


1 66  Early  Prayer  Books. 

"Hear  the  words  of  the  Gospel,"  etc.  The  first 
exhortation  beginning,  "Dearly  beloved,  forasmuch 
as  all  men  are  conceived  and  born  in  sin,"  etc.,  and 
the  last  one  reading,  ' '  Ye  are  to  take  care  that  this 
child  be  brought  to  the  Bishop  to  be  confirmed  by 
him,"  etc.,  are  omitted.  So  also  the  prayers  be- 
ginning, "Almighty  and  everlasting  God,  who  of 
thy  great  mercy  didst  save  Noah  and  his  family 
in  the  Ark  from  perishing  by  water,"  etc.,  and 
"Almighty  and  everlasting  God,  heavenly  Father, 
we  give  thee  humble  thanks,  that  thou  hast  vouch- 
safed to  call  us  to  the  knowledge  of  thy  grace  and 
faith  in  thee,"  etc.,  and  the  Lord's  Prayer.  The 
Exhortation  and  Prayers  that  are  retained  from  the 
Proposed  Book  are  abbreviated  and  the  wording 
changed.  The  Ministration  of  Private  Baptism  of 
Children  in  Houses,  provided  by  the  same  Book,  is 
wholly  omitted.  This  is  explained  at  the  end  of 
the  office  of  the  Baptism  of  Infants  by  this  rubric : 

^f  In  the  private  ministration  of  Baptism  this  service  may  be  used,  or 
any  portion  of  it,  as  the  Minister  may  think  best,  provided  that  the 
prayer  beginning  with  "Almighty,  everliving  God,"  etc.,  to  the 
end  of  the  formula,  be  used. 

The  Order  for  the  Administration  of  Baptism  to 
Adults  is  revised  much  in  the  same  way  as  that 
for  Infants. 


Reformed  Episcopal  Prayer  Book.  167 

i 

In  the  Order  of  Confirmation  the  following  Preface 
is  substituted : 

Beloved,  it  is  written  that,  when  the  Apostles  at  Jerusalem  had 
heard  that  Samaria  had  received  the  Word  of  God,  they  sent 
unto  them  Peter  and  John,  who  when  they  were  come,  and  had 
prayed  for  them,  laid  their  hands  on  those  who  were  baptized, 
in  the  name  of  the  Lord  Jesus:  Also,  in  the  same  Scripture  we 
read  that  St.  Paul  laid  his  hands  upon  certain  disciples  at 
Ephesus,  after  their  baptism.  In  accordance,  therefore,  with 
apostolic  custom,  and  the  practice  of  the  early  Church,  we 
have  retained  this  rite  of  laying  on  of  hands  upon  those  who 
are  baptized,  in  order  that  they  may  thus  give  further  testimony 
to  their  faith  in  Christ,  and  to  their  unchanged  purpose  to  lead 
a  new  life,  following  the  commandments  of  God,  and  walking  in 
his  holy  ways. 

Then  follows  this  question  by  the  Bishop : 

Do  ye  here,  in  the  presence  of  God,  and  of  this  congregation, 
solemnly  profess  repentance  towards  God,  and  faith  towards  our 
Lord  Jesus  Christ  ? 

After  the  Blessing  come  this  rubric  and  note : 

^[  Members  of  other  Churches,  uniting  with  this  Church,  need  not  be 
confirmed,  except  at  their  own  request. 

NOTE.  The  administration  of  the  order  of  Confirmation  is  con- 
fined to  the  Bishops,  not  as  of  Divine  right,  but  as  a  very  ancient  mid 
desirable  form  of  Church  usage. 

In  the  Form  of  Solemnization  of  Matrimony,  the 
opening  charge  is  expanded.  In  the  ring  pledge, 
the  words,  "and  with  all  my  worldly  goods  I  thee 
endow,"  are  omitted.  Before  the  Blessing,  the 


1 68  Early  Prayer  Books. 

parties    are    pronounced  "Husband  and  Wife,"  in- 
stead of  "  Man  and  Wife." 

In  the  Order  for  the  Burial  of  the  Dead,  the  first 
rubric  is  stricken  out.  Four  passages  of  Scripture 
are  added  to  the  opening  Sentences.  In  addition 
to  the  Lesson  from  the  Epistle  to  the  Corinthians, 
there  is  an  alternate  Lesson  from  the  eleventh 
chapter  of  St.  John's  Gospel.  Then  follows  this 
rubric : 

^f  Here  may  be  sung  a  Hymn,  and  the  Minister  may  use  the  follow- 
ing Prayer,  or  any  other,  extemporaneous  or  otherwise. 

The  Prayer  begins:  "O  God,  whose  days  are 
without  end,"  etc.  The  word  "Catholic"  is  left 
out.  At  the  grave  the  words  recorded  in  St.  Mark 
x.  14,  may  be  used  in  case  of  a  child,  instead  of 
Rev.  xiv.  13, 

The  versicles: 

Lord,  have  mercy  upon  us. 
Christ,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 

are    omitted,   and    the    longer    form    of    the    Lord's 
Prayer  is  used. 

The  Form  of  Ordaining  Deacons,  The  Form  of 
Ordaining  Presbyters,  The  Form  of  Consecrating  a 
Bishop,  The  Form  for  the  Public  Reception  of 
Presbyters,  The  Form  for  the  Installation  of  Pastors, 


Reformed  Episcopal  Prayer  Book.  169 

and  The  Form  for  the  Consecration  or  Dedication 
of  a  Church  or  Chapel,  are  additions,  as  they  are 
not  found  in  the  Proposed  Book  of  1786.  On  the 
other  hand  there  are  omissions.  A  Catechism,  The 
Order  for  the  Visitation  of  the  Sick,  The  Communion 
of  the  Sick,  A  Form  of  Prayer  for  the  Visitation  of 
Prisoners,  Forms  of  Prayer  to  be  used  at  Sea,  A 
Form  of  Prayer  and  Thanksgiving  to  Almighty 
God,  for  the  inestimable  blessings  of  Religious  and 
Civil  Liberty,  A  Form  of  Prayer  and  Thanksgiving 
to  Almighty  God,  for  the  Fruits  of  the  Earth  and  all 
the  other  Blessings  of  his  merciful  Providence,  and 
the  Articles  of  Religion,  are  not  found  in  the  Prayer 
Book  of  1874.  A  second  edition  was  issued  in  1882, 
to  which  were  added  Forms  of  Prayer  which  may  be 
used  in  Families,  and  the  Articles  of  Religion.  The 
latter,  thirty-five  in  number,  were  adopted  at  the 
Third  General  Council  of  the  Reformed  Episco- 
palians, held  at  Chicago,  May  i8th,  1875. 


MORAVIAN  PRAYER  BOOKS. 


THE  first  American  edition  of  the  Liturgy  and 
Hymns  of  the  United  Brethren,  or  Moravians, 
appeared  in  Philadelphia  in  1813,  from  the  press 
of  Conrad  Zentler.  The  book  is  an  octavo,  in 
which  the  Liturgy  occupies  32  pages.  The  re- 
mainder of  the  volume  is  given  to  the  Hymns,  filling 
304  numbered  pages.  The  Index  and  other  matter 
consume  52  additional  pages,  unnumbered.  The 
title  page  is  followed  by  the  Contents  on  two  leaves. 
The  Preface  on  one  and  a  half  pages  relates  wholly 
to  the  Hymns,  and  for  this  reason  it  is  not  necessary 
to  quote  it.  The  Rt.  Rev.  J.  M.  Levering,  D.D., 
of  Bethlehem,  Pa.,  writes:  "In  reference  to  this 
edition  there  is  an  inaccurate  statement  in  the  Pre- 
face to  the  1876  edition  of  our  Liturgy  and  Hymns. 
It  is  not,  as  there  stated,  a  reprint  of  the  English 
Moravian  Hymn  Book  of  1801,  but  of  the  1809 
book.  The  1801  book  was  reprinted  in  1809,  at 
Manchester,  with  a  slight  change  in  the  wording  of 
the  rubrics,  with  an  appendix  of  200  hymns,  which 

170 


COLLECTION 


FOR    THE    VSE    OF    Till 


PKOTEST3WT  CHFXCn 


OF    THF, 


UNITED  BRETHREN 


EDITION. 


Come  before  his  Presence  with  Singing1.     PSALM  c.  2 
I  will  sing  of  thy  Power,  yea.  1  will  sing  aloud  of  thy  M 

the    word  of  Christ  dwell  in  you  richh,  in  ai< 
admonishing  one   another  in   Psalms,  and  Hymns,  und  sj>iritu 
singing  with  ^racc  in  your  hearts  to  the  Lord-     Col.  iii.  16. 
I  will  sing  with  the   Spirit,  and  I   will  sing-  with  the  Undc 

• 


\\\  COM?  vn  7Kvri.ru.  No.  1O4,  North 


Fac-aimile  of  the  title  page  of  the  first  Moravian  Prayer  Book  issued  in  the 
United  States.     Philadelphia,  1813.     Ex'act  size. 


Moravian  Prayer  Books.  17 1 

had  been  issued  in  1808,  added  with  its  own  title 
page  and  Preface  as  you  find  it  in  the  copy  I  send 
you,  and  an  addition  to  the  Liturgy  in  the  shape  of 
Doxologies  for  use  at  ordinations  which  did  not 
appear  in  the  1801  book.  The  list  of  Moravian 
Hymn  Books  given  in  Julian's  Dictionary  of  Hym- 
nology  mentions  the  1808  appendix  of  200  hymns, 
but  does  not  bring  out  clearly  the  fact  of  an  issue  of 
1809,  and  ignores  entirely  American  editions  of  the 
Moravian  Liturgy  and  Hymns.  It  seems  odd  that  a 
Church  whose  hymnology  dates  from  the  year  1501 
should  not  figure  with  an  American  edition  earlier 
than  1813,  but  if  it  had  not  been  for  the  war  of 
1812,  which  prevented  the  importation  of  books 
from  England  to  supply  the  pressing  need,  it  would 
probably  have  been  at  a  yet  more  recent  date  that 
the  first  edition  would  have  appeared  here."  The 
Liturgy  of  the  United  Brethren  consists  chiefly  of 
litanies  and  doxologies.  In  the  edition  of  1813,  the 
liturgical  portion  begins  with  The  Church  Litany. 
This  is  of  considerable  length,  as  it  is  printed  upon 
six  pages.  The  supplications  include  a  great  variety 
of  subjects,  and  breathe  a  missionary  spirit.  One 
petition  reads :  ' '  Bless  our  congregations  gathered 
from  the  Negroes,  Greenlanders,  Indians,  Hottentots 
and  Esquimaux."  A  Doxology  is  appointed  "to 
be  used  after  the  Church  Litany  on  solemn  occa- 


172  Early  Prayer  Books. 

sions."  This  is  principally  in  the  language  of 
Scripture  and  covers  a  page.  After  this  we  have 
the  Easter  Morning  Litany,  which  is  to  be  said  in 
the  Church  or  the  cemetery.  As  it  illustrates  how 
the  Creed  may  be  amplified,  it  is  quoted  in  full: 

I  believe  in  the  One  only  God,  Father,  Son,  and  Holy  Ghost, 
who  created  all  things  by  Jesus  Christ,  and  was  in  Christ,  recon- 
ciling the  world  unto  himself. 

I  believe  in  God,  the  Father  of  our  Lord  Jesus  Christ,  who 
hath  chosen  us  in  him  before  the  foundation  of  the  world ; 

Who  hath  delivered  us  from  the  power  of  darkness,  and  hath 
translated  us  into  the  kingdom  of  his  dear  Son  ; 

Who  hath  blessed  us  with  all  spiritual  blessings  in  heavenly 
places  in  Christ ; 

Who  hath  made  us  meet  to  be  partakers  of  the  inheritance  of 
the  saints  in  light  :  having  predestinated  us  unto  the  adoption 
of  children  by  Jesus  Christ  to  himself,  according  to  the  good 
pleasure  of  his  will,  to  the  praise  of  the  glory  of  his  grace, 
wherein  he  hath  made  us  accepted  in  the  Beloved. 

Cong .    This  I  verily  believe. 

Min.  I  thank  thee,  O  Father,  Lord  of  heaven  and  earth,  be- 
cause thou  hast  hid  these  things  from  the  wise  and  prudent, 
and  hast  revealed  them  unto  babes  :  even  so,  Father ;  for  so  it 
seemed  good  in  thy  sight. 

Father,  glorify  thy  name. 

Cong.    Our  Father  which  art  in  heaven,  etc.     , 

Min.  I  believe  in  the  name  of  the  only  begotten  Son  of  God, 
by  whom  are  all  things,  and  we  through  him  ; 

I  believe,  that  he  was  made  flesh,  and  dwelt  amongst  us ;  and 
took  on  him  the  form  of  a  servant ; 

By  the  overshadowing  of  the  Holy  Ghost,  was  conceived  of 
the  Virgin  Mary ;  as  the  children  are  partakers  of  flesh  and 
blood,  he  also  himself  likewise  took  part  of  the  same ;  was  born 
of  a  woman  ; 


Moravian  Prayer  Books.  173 

And  being  found  in  fashion  as  a  man,  was  tempted  in  all 
points  like  as  we  are,  yet  without  sin  ; 

For  he  was  the  Lord,  the  Messenger  of  the  covenant,  whom 
we  delight  in.  The  Lord  and  his  Spirit  hath  sent  him  to  pro- 
claim the  acceptable  year  of  the  Lord  ; 

He  spoke  that  which  he  did  know,  and  testified  that  which  he 
had  seen  :  as  many  as  received  him,  to  them  gave  he  power  to 
become  the  sons  of  God. 

Behold  the  Lamb  of  God  !  which  hath  taken  away  the  sin  of 
the  world,  Suffered  under  Pontius  Pilate,  was  crucified,  dead 
and  buried  ;  Went  by  the  Spirit  and  preached  unto  the  spirits 
in  prison;  The  third  day  rose  again  from  the  dead,  and  with 
him  many  bodies  of  the  saints  which  slept  ;  Ascended  into 
heaven,  and  sitteth  on  the  throne  of  the  Father ;  whence  he 
will  come,  in  like  manner  as  he  was  seen  going  into  heaven. 

Cong.  The  Spirit  and  the  bride  of  Christ,  say,  come  ! 
Let  ev'ry  one  that  heareth,  answer,  come! 
Amen  !  come,  Lord  Jesus  !  come,  we  implore  thee  ; 
With  longing  hearts  we  now  are  waiting  for  thee ; 
Come  soon,  O  come  ! 

Min.  The  Lord  will  descend  from  heaven  with  a  shout,  with 
the  voice  of  the  archangel,  and  with  the  trump  of  God,  to  judge 
both  the  quick  and  the  dead.  This  is  my  Lord,  who  redeemed 
me,  a  lost  and  undone  human  creature,  purchased  and  gained 
me  from  all  sin,  from  death,  and  from  the  power  of  the  devil, 
Not  with  gold  and  silver,  but  with  his  holy  precious  blood,  and 
with  his  innocent  suffering  and  dying ;  To  the  end  that  I  should 
be  his  own,  and  in  his  kingdom  live  under  him,  and  serve  him, 
in  eternal  righteousness,  innocence  and  happiness;  So  as  he, 
being  risen  from  the  dead,  liveth  and  reigneth,  world  without 

end. 

Cong.    This  I  most  certainly  believe 

Min.  I  believe  in  the  Holy  Ghost,  who  proceedeth  from  the 
Father,  and  whom  our  Lord  Jesus  Christ  sent,  after  he  went 
away,  that  he  should  abide  with  us  forever; 

That  he  should  comfort  us,  as  a  mother  comforteth  her 
children  ; 


Early  Prayer  Books. 


That  he  should  help  our  infirmities  and  make  intercession  for 
us  with  groanings  which  cannot  be  uttered  ; 

That  he  should  bear  witness  with  our  spirit,  that  we  are  the 
children  of  God,  and  teach  us  to  cry,  Abba,  Father. 

That  he  should  shed  abroad  in  our  hearts  the  love  of  God, 
and  make  our  bodies  his  holy  temples  ; 

And  that  he  should  work  all  in  all,  dividing  to  every  man 
severally  as  he  will. 

To  him  be  glory  in  the  Church,  which  is  in  Christ  Jesus,  the 
holy,  universal  Christian  Church,  in  the  communion  of  saints  at 
all  times,  and  from  eternity  to  eternity  ; 

Cong.   Amen. 

Min.  I  believe,  that  by  my  own  reason  and  strength  I  can  not 
believe  in  Jesus  Christ  my  Lord,  or  come  to  him  ; 

But  that  the  Holy  Ghost  calleth  me  by  the  gospel,  enlighteneth 
me  with  his  gifts,  sanctifieth  and  preserveth  me  in  the  true 
faith  ; 

Even  as  he  calleth,  gathereth,  enlighteneth,  and  sanctifieth  all 
Christendom  on  earth,  which  he  keepeth  by  Jesus  Christ  in  the 
only  true  faith  ; 

In  which  Christian  Church  he  forgiveth  me  and  every  believer 
all  sin  daily  and  abundantly. 

Cong.    This  I  asstiredly  believe. 

Min.  I  desire  to  depart,  and  to  be  with  Christ,  which  is  far 
better  ;  I  shall  never  taste  death  ;  yea,  I  shall  attain  unto  the 
resurrection  of  the  dead  :  for  my  body  which  I  shall  put  off,  this 
grain  of  corruptibility,  shall  put  on  incorruption  :  my  flesh  shall 
rest  in  hope  ; 

And  God  who  brought  again  from  the  dead  our  Lord  Jesus, 
that  great  Shepherd  of  the  sheep,  through  the  blood  of  the  ever- 
lasting covenant,  will  also  once  quicken  the  bodies  here  interred 
because  the  Spirit  of  God  hath  dwelt  in  them. 

Cong.   Amen. 

We  poor   sinners  pray.     Hear  us,  gracious  Lord  and  God  ; 

Min.   And  keep  us  in  everlasting  fellowship  with  our  brethren, 


Moravian  Prayer  Books.  175 

N.N.,  and  with  our  sisters  N.N.,*  who  are  entered  into  the  joy 
of  their  Lord  ;  (and  whose  bodies  are  buried  here). 

Also  with  the  servants  and  handmaids  of  our  Church,  whom 
thou  hast  called  home  within  this  year,  and  with  the  whole 
Church  triumphant;  and  let  us  once  rest  with  them  in  thy 
presence. 

Cong.   Amen. 

They  are  at  rest  in  lasting  bliss, — Beholding  Christ  our  Saviour; 

Our  humble  expectation  is — To  live  with  him  forever. 

Min.  Glory  be  to  Him  who  is  the  Resurrection  and  the  Life  ; 
He  was  dead,  and  behold,  He  is  alive  for  evermore; 

And  he  that  believeth  in  Him,  though  he  were  dead,  yet  shall 
he  live. 

Glory  be  to  Him  in  the  Church  which  waiteth  for  Him,  and  in 
that  which  is  around  Him  ;  for  ever  and  ever. 

Cong.   Amen. 

Grant  us  to  lean  unshaken — Upon  thy  faithfulness, 

•  Until  we  hence  are  taken — To  see  thee  face  to  face. 

Min.  The  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  communion  of  the  Holy  Ghost,  be  with  us  all; 
Cong.  Amen. 

In  later  editions  some  changes  have  been  made 
in  this  Easter  Morning  Litany.  An  expression  of 
belief  concerning  the  Sacraments  has  been  added 
in  this  language : 

I  believe,  that  by  holy  baptism  I  am  embodied  as  a  member  of 
the  Church  of  Christ,  which  he  hath  loved,  and  for  which  he 
gave  himself,  that  he  might  sanctify  and  cleanse  it  with  the 
washing  of  water  by  the  word.  Anu-n. 

In  this  communion  of  saints  my  faith  is  placed  upon  my  Lord 
and  Saviour  Jesus  Christ,  who  died  for  us,  and  shed  his  blood  on 

•  *  Here  are  mentioned  in  each  congregation  the  names  of  those  who  departed  into 
eternal  rest  since  the  preceding  Easter. 


176  Early  Prayer  Books. 

the  cross  for  the  remission  of  sins,  and  who  hath  granted  unto 
me  his  body  and  blood  in  the  Lord's  Supper,  as  a  pledge  of 
grace;  as  the  Scripture  saith,  our  Lord  Jesus  Christ,  the  same 
night  in  which  he  was  betrayed,  took  bread  :  and  when  he  had 
given  thanks,  he  brake  it,  and  gave  it  to  his  disciples,  and  said, 
Take,  eat :  this  is  my  body  which  is  given  for  you  ;  this  do  in 
remembrance  of  me.  After  the  same  manner  also,  our  Lord 
Jesus  Christ,  when  he  had  supped,  took  the  cup,  gave  thanks, 
and  gave  it  to  them,  saying,  Drink  ye  all  of  it ;  this  is  my  blood, 
the  blood  of  the  New  Testament,  which  is  shed  for  you,  and  for 
many,  for  the  remission  of  sins.  This  do  ye,  as  oft  as  ye  drink 
it,  in  remembrance  of  me.  Amen. 

The  foot  note  directing  that  the  names  of  the 
dead  who  have  passed  away  during  the  year  are  to 
be  mentioned,  is  omitted.  Several  verbal  changes 
have  also  been  introduced. 

This  Litany  is  associated  with  certain  rites  peculiar 
to  the  United  Brethren,  that  they  have  observed  for 
centuries.  A  modern  writer,  in  speaking  of  the 
celebration  of  Easter,  at  Nazareth,  Pa.,  by  the 
Moravians,  says,  1 "  The  early  morning  service  is 
still  retained,  after  which  a  procession  to  the  grave- 
yard takes  place,  always  in  time  to  meet  the  rising 
sun.  Here  the  trombones  perform  their  part  with 
marked  effect,  and  contribute  not  a  little  to  the 
beauty  of  the  ceremony.  When  the  Easter  cere- 
monies are  favored  by  an  early  spring,  and  the 
morning  air  is  serene,  the  procession  to  the  grave- 

1  Sketches  of  Moravian  Life  and  Character,  by  James  Henry, 
pp.  166,  167. 


Moravian  Prayer  Books.  177 

yard  is  replete  with  the  finest  emotions.  We  are 
now  not  merely  reading  the  event,  but  are  acting 
it  over,  under  the  inspiring  influence  of  the  open 
air,  at  break  of  day.  The  locality  of  the  Nazareth 
Cemetery  is  peculiarly  interesting,  and  for  the  open- 
ing of  Easter  morning,  there  can  be  no  place  more 
worthy  of  selection.  At  this  early  hour  the  scene 
around  breathes  the  deepest  tranquillity.  Pictur- 
esque in  all  its  parts,  a  perfect,  and  even  fault- 
less landscape  sleeps  before  you  at  six  o'clock  of 
our  Easter  morning,  with  the  eastern  light  swelling 
into  the  bright  glow  of  sunrise.  Then  the  impres- 
sive words  of  the  Litany,  and  the  outpouring  of 
those  harmonious  themes,  to  which  the  trombones 
are  so  well  adapted,  summon  up  thoughts  that  are 
precious  and  enduring  to  the  soul." 

Under  the  heading  of  Litanies  at  Baptism,  we 
have  two  forms  for  the  Baptism  of  Children,  an- 
other formula  for  the  Baptism  of  Adults,  and  still 
another  for  Baptism  of  Adults  from  the  Heathen. 
The  service  for  the  Holy  Communion  is  prefaced 
by  this  note: 

In  the  Church  of  the  United  Brethren  there  is  no  prescribed  form 
of  words  used  at  the  administration  of  the  Holy  Communion.  The 
service  is  opened  by  singing  verses  expressive  of  a  penitent,  contrite 
heart,  after  which  a  prayer  for  absolution  is  offered  up.  The  Con- 
gregation rising,  a  verse  is  sung  and  the  bread  is  consecrated  by  pro- 
nouncing the  words  of  Institution. 


178  Early  Prayer  Books. 

After  the  distribution  of  the  bread,  the  wine  is 
consecrated  and  administered.  A  final  note  says: 

The  service  is  closed  with  such  hymns  as  that  of  brotherly  love, 
communion  with  Christ,  and  thankfulness  for  his  incarnation  and 
death. 


Doxologies  to  be  used  at  Ordinations  are  three 
in  number,  to  be  said  at  the  ordination  of  Deacons 
and  Presbyters,  and  at  the  consecration  of  Bishops. 
Litany  at  Burials,  given  in  two  forms  and  covering 
nearly  five  pages,  concludes  the  Liturgy  contained 
in  the  edition  of  1813.  Since  this  date  numerous 
changes  and  additions  have  been  made  in  the  Mo- 
ravian ritual.  A  paragraph  in  the  Preface  of  the 
edition  of  1876,  reads:  "In  accordance  with  syn- 
odical  enactments,  the  Liturgy  has  been  carefully  re- 
vised, and  the  Liturgical  Services  for  the  Festivals 
of  the  Christian  Church  and  other  special  occasions, 
ordered  by  the  Synod  of  1864,  have  been  appended. 
These  Services  are  all  based  upon  such  as  have  been 
in  use,  for  many  years,  in  the  German  Moravian 
Church."  The  Liturgy  of  the  United  Brethren  now 
in  use  shows  that  nearly  all  the  original  forms  have 
been  expanded,  and  a  number  of  new  ones  annexed. 
The  Te  Deum  is  appointed  "to  be  used  on  the 
great  festivals  of  the  Church,  and  on  other  special 
occasions.'  A  Canticle  of  Praise  is  directed  "to 


Moravian  Prayer  Books.  179 

be  used  on  days  of  national  thanksgiving,  and  on 
other  occasions  of  praise."  This  Canticle  is  worded 
mainly  in  the  language  of  the  Benedicite.  Among 
the  offices  added  are:  The  Rite  of  Confirmation, 
The  Laying  of  a  Corner  Stone,  The  Consecration 
of  a  Church  or  Chapel,  and  The  Solemnization  of 
Matrimony.  Liturgical  Services  for  the  Church 
Seasons  provide  for  Advent,  Christmas  Day,  Epiph- 
any, The  Season  of  Lent,  Easter,  Whitsun-day, 
Trinity  Sunday,  In  Memory  of  the  Martyrs,  "to  be 
used  on  the  Sunday  nearest  July  6th,  The  Memorial 
Day  of  the  Martyrdom  of  John  Huss ;  or,  on  the 
Sunday  nearest  November  1st,"  Thanksgiving,  A 
Day  of  Humiliation  and  Prayer,  and  Ascension  Day. 

Under  the  heading  of  Communion  Liturgies,  are 
arranged  ten  services  for  various  occasions  through- 
out the  year.  These  ten  forms  were  added  by  vote 
of  the  Provincial  Synod  of  1888. 

The  second  edition  of  the  Hymns  and  Liturgy  of 
the  United  Brethren  was  issued  by  Conrad  Zentler, 
of  Philadelphia,  in  1819.  In  1832,  T.  Ashmead 
&  Co.,  of  the  same  city,  published  another  edition. 
Later  publications  of  the  book  have,  for  the  most 
part,  been  imprinted  at  Bethlehem,  Pa. 

The  early  Moravian  missionaries  translated  the 
offices  of  their  Church  for  the  use  of  the  Indians 
with  whom  they  labored.  The  Rev.  David  Zeis- 


i8o  Early  Prayer  Books. 

berger  prepared  a  Spelling  Book  for  the  use  of  the 
Christian  Indians  on  the  Muskingum  River,  that 
contained  the  Creed  and  Litany  in  the  Delaware 
language.  It  was  printed  by  Henry  Miller,  of 
Philadelphia,  in  1776,  in  a  i6mo  book  of  113 
pages.  The  Delaware  and  the  English  were 
arranged  on  alternate  leaves.  A  second  edition 
came  from  the  press  of  Mary  Cist,  of  Philadelphia, 
in  1806,  but  for  some  reason  the  liturgical  part  was 
omitted. 

A  collection  of  Hymns  with  Liturgy  in  the  Dela- 
ware tongue,  with  the  headings  in  English  and  Ger- 
man, was  printed  by  Henry  Sweitzer,  of  Philadelphia, 
in  1803,  in  a  I2mo  book  of  358  pages.  A  second 
edition,  revised  and  abridged  by  the  Rev.  Abraham 
Luckenbach,  was  printed  at  Bethlehem,  Pa.,  in 
i8mo  by  J.  &  W.  Held,  in  1847.  It  contains  305 
pages. 

The  Church  Litany  of  the  United  Brethren  in  the 
language  of  the  Cherokee  Indians  was  printed  by 
John  F.  Wheeler,  at  New  Echota,  in  1830.  It  is  a 
little  book  of  12  pages  in  i6mo,  and  is  exceedingly 
rare.  The  only  copy  known  in  this  country  is  in 
the  Moravian  Library  at  Bethlehem,  Pa. 

Various  editions  of  the  Liturgy  and  Hymns  of  the 
United  Brethren  have  appeared  from  time  to  time  in 
the  German  language,  though  the  dates  are  recent. 


T 

H    E 

p 

s 

A 

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M 

s 

O  F 

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V 

I   D, 

» 

TH 

F.  r  F.  i 

w 

M     C  O  IS 

r  T  H 
f  M  A  I 

<T  D  M  F  X  1 

r  * 

CREED,  LORD'S  PRAYER,    &c. 
IN  METRE. 

ALSO, 

THE  CATECHISM,  CONFESSION  OF  FAITH, 
LITURGY,    &c. 

-         Translated  from  the  DUTC  H. 


For  the  USE    of   the  Reformed   Proteftant  Dutch 
Church  of  die  City  of  N  E  W  -  Y  O  R  K. 


NEW  -  TO  RK: 

Printed  by  JAMES  PARKER,    at  the   New  Printing-Oifice  in 
JStavtr-Strett.     MOCCLXVU. 


Fac-simile  of  the  title  page  of  the  first. Prayer  Book  of  the  Reformed 

Dutch  Church  in  America.     Printed  by  James  Parker,  of 

New  York,  in  1767.     Size  reduced. 


THE  PRAYER  BOOK  OF  THE  REFORMED 
DUTCH  CHURCH. 


THE  early  Dutch  settlers  of  New  York  retained 
for  a  number  of  years  the  manners,  customs  and 
language  of  their  native  land.  But  the  English 
speaking  population  that  environed  them  grew  more 
rapidly  than  they,  and  the  Dutch  language  began 
to  decline.  To  adapt  themselves  to  irresistible  cir- 
cumstances these  natives  of  Holland  built,  in  1769, 
what  was  known  as  the  North  Dutch  Church  on  the 
corner  of  Fulton  and  Williams  street,  in  New  York 
City,  for  the  express  purpose  of  conducting  services 
in  the  English  language.  At  a  meeting  of  the  Con- 
sistory in  July,  1763,  it  was  suggested  that  the  old 
Holland  liturgy  be  translated,  and  steps  were  taken 
to  this  end.  In  1764,  type  for  the  musical  notes 
was  ordered  from  Daniel  Crommelin,  of  Amsterdam. 
In  the  same  year,  Francis  Hopkinson,  Judge  of 
Admiralty,  a  signer  of  the  Declaration  of  Inde- 

181 


1 82  Early  Prayer  Books. 

pendence  and  the  author  of  several  poems,  versified 
the  Psalms  into  English.  The  translation  of  the 
book  from  the  Dutch  was  made  by  the  Rev.  John 
Livingston,  D.D.  The  title  page  runs,  "THE 
PSALMS  OF  DAVID  with  the  Ten  Commandments, 
Creed,  Lord's  Prayer,  &c.,  in  Metre.  Also  the 
Catechism,  Confession  of  Faith,  Liturgy,  &c. 
TRANSLATED  FROM  THE  DUTCH  For  the  use  of 
the  Reformed  Protestant  Dutch  Church  of  the 
City  of  New  York.  New  York:  Printed  by  James 
Parker,  at  the  New  Printing  office  in  Beaver  Street, 
MDCCLXVII."  The  book  is  an  octavo,  issued  in 
an  edition  of  two  thousand.  It  sold  for  ten  shillings 
in  New  York  currency,  but  later  was  reduced  to 
eight  shillings.  The  preface  is  as  follows: 

To  THE  READER. 

The  Consistory  of  the  Reformed  Protestant  Dutch  Church 
of  the  City  of  New  York,  having  by  Reason  of  the  Declension 
of  the  Dutch  Language,  found  it  necessary  to  have  Divine 
Service  performed  in  their  Church  in  English  ;  Have  adopted 
the  following  Version  of  the  Psalms  of  David,  which  is  greatly 
indebted  to  that  of  Dr.  Brady  and  Mr.  Tate ;  Some  of  the 
Psalms  being  transcribed  verbatim  from  their  Version,  and 
others  altered,  so  as  to  fit  them  to  the  Music  used  in  the  Dutch 
churches. 

The  Catechism,  or  Method  of  Instruction  in  the  Christian 
Religion,  as  it  is  taught  in  Schools  and  Churches  of  Holland, 
together  with  the  Articles  of  Faith,  Liturgy,  &c.,  are  translated 
from  the  Dutch  ;  and  having  been  carefully  examined,  are  with 


The  Dutch  Prayer  Book.  183 

the  Psalms,  approved  of  by  the  Consistory,  and  by  them  recom- 
mended for  the  Use  of  their  Church  and  Schools. 

By  Order  of  the 
Consistory. 

City  of  New  York.  JOANNES  RITZEMA. 

November  gth,  1767.  V.D.M.     P.T.Praeb. 

On  the  middle  of  the  page,  before  the  Psalter 
begins,  are  two  musical  scales  with  this  note: 

As  a  great  Part  of  Divine  Worship  consists  in  the  harmonious 
Singing  of  the  Psalms,  it  has  been  thought  necessary  for  the 
benefit  of  those  who  are  desirous  to  learn  to  Sing,  to  add  the 
two  following  Scales,  which  being  perfectly  understood  will 
enable  any  Person  to  sing  all  the  Psalms  in  the  Book  with  Ease. 

There  are  one  hundred  and  fifty  psalms  in  metre, 
accompanied  on  every  page  with  the  printed  music. 
The  Ten  Commandments  are  also  versified  and  sup- 
plied with  music.  These  are  followed  by  the  songs 
of  Zacharias,  the  Virgin  Mary  and  Simeon.  The 
same  musical  treatment  is  given  to  the  Creed  and 
the  Lord's  Prayer.  This  portion  of  the  book  closes 
with  an  Alphabetical  table  of  the  Psalms,  a  table 
of  such  parts  as  are  sung  to  the  same  tune,  and  a 
table  of  references,  showing  the  use  of  the  Psalms 
according  to  the  different  circumstances  wherein  the 
Church  of  God,  or  believers  in  particular  may  find 
themselves. 

The  next  page  reads:  The  Heidelbergh  Catechism, 
or  Method  of  Instruction  in  the  Christian  Religion, 


184  Early  Prayer  Books. 

as  the  same  is  taught  in  the  Reformed  Churches 
and  Schools  in  Holland.  Together  with  the  Arti- 
cles of  Faith,  and  Liturgy  of  said  Church.  Trans- 
lated for  the  Use  of  the  Reformed  Protestant  Dutch 
Church,  of  the  City  of  New  York.  On  the  back 
of  this  title  page  we  find,  This  Translation  of  the 
Heidelbergh  Catechism,  together  with  the  Con- 
fession of  Faith,  and  Liturgy  of  the  Reformed 
Church  of  Holland,  having  first  been  examined, 
compared  and  approved  of,  by  the  Consistory  of 
the  Reformed  Protestant  Dutch  Church,  of  the 
City  of  New  York,  is  by  them  recommended  for 
the  use  of  their  Church  and  Schools,  and  printed 
by  their  Order. 

Thirty-eight  pages  are  filled  with  fifty-two  sections 
of  instruction  intended  for  the  Sundays  of  the  year. 

Next  in  order  is,  A  Compendium  of  the  Christian 
Religion  for  those  who  intend  to  approach  the 
Holy  Supper  of  the  Lord.  This  extends  over 
eleven  pages.  Confession  of  Faith  of  the  Re- 
formed Churches  in  the  Netherlands ;  Revised  in 
the  National  Synod,  last  held  at  Dort,  in  the 
Years  1618  and  19,  marks  the  next  portion  of 
the  book.  Twenty-one  pages  are  given  to  this 
Confession. 

The  introduction  to  the  liturgical  section  reads, 
The  Liturgy  of  the  Reformed  Church  in  Netherland, 


The  Dutch  Prayer  Book.  185 

or  the  Forms  used  therein,  in  Publick  Worship. 
This  is  subdivided  into 

ist.   Of  Publick  Prayer. 

2nd.  Of  the  Administration  of  the  Holy  Sacra- 
ments. 

3rd.   Of  the  Exercise  of  Church  Discipline. - 

4th.    Of  the  Ordination  of  Church  Officers. 

5th.   Of  the  Celebration  of  Marriage. 

6th.   Of  Comforting  the  Sick. 

The  prayers  are  then  given  in  detail  under  the 
heading,  Christian  Prayers  to  be  used  in  the 
Assembly  of  the  Faithful  and  on  other  Occasions. 

These  consist  of  Prayers  before  and  after  Serm6n 
on  Sundays,  before  and  after  the  explanation  of  the 
Catechism,  before  and  after  Sermon  on  week  days, 
Prayers  for  morning  and  evening,  also  at  the  open- 
ing and  closing  of  Consistory,  at  the  meeting  of 
Deacons,  grace  before  and  after  meals,  and  suppli- 
cations for  sick  and  tempted  persons.  Fourteen 
pages  are  given  to  these  special  Prayers. 

Various  rites  and  forms  are  given  the  next  place. 
The  Form  for  the  Administration  of  Baptism  to 
Infants  of  Believers,  is  contained  on  three  pages. 
The  Form  of  the  Administration  of  Holy  Baptism  to 
adult  Persons,  is  expressed  in  two  pages.  The  Form 
for  the  Administration  of  the  Lord's  Supper,  is  quite 
elaborate  and  extends  to  twelve  pages.  The  Form 


1 86  Early  Prayer  Books. 

of  Excommunication,  is  brief.  The  Form  of  Re- 
admitting Excommunicated  Persons  into  the  Church 
of  Christ,  is  on  two  and  a  half  pages.  The  Form  of 
Ordaining  the  Ministers  of  God's  Word,  is  amplified 
to  five  and  a  half  pages.  The  Form  of  Ordaining 
Elders  and  Deacons,  when  ordained  at  the  same 
Time,  covers  about  the  same  space.  The  Form  for 
the  Confirmation  of  Marriage  before  the  Church,  is 
expressed  in  great  minuteness,  for  it  occupies  no  less 
than  seven  pages.  The  last  office  is,  The  Conso- 
lation of  the  Sick,  which  is  an  Instruction  in  Faith, 
and  the  Way  of  Salvation  to  prepare  Believers  to 
die.  It  expands  to  twelve  and  a  half  pages. 

Before  the  last  page  of  the  book,  which  is  a  table 
of  contents,  are  the  Nicene  Creed  and  the  Creed  of 
Athanasius. 

It  will  be  observed  that  this  Liturgy,  especially  in 
the  use  of  the  three  Creeds,  resembles  the  Book  of 
Common  Prayer  of  the  Church  of  England.  Since 
the  edition  of  1767  additions  and  changes  have  been 
made.  The  Litany  has  been  added,  and  the  Psalms 
in  metre  discontinued  and  the  responsive  reading  of 
the  Psalter  substituted.  Various  offices  have  also 
been  supplied.  The  revision  was  made  by  a  com- 
mittee appointed  by  the  General  Synod  in  1868. 
To  some  extent  the  order  of  the  Christian  year  is 
followed.  The  Synod  of  Dort,  in  1618,  decreed: 


The  Dutch  Prayer  Book.  187 

Besides  the  Sabbath  day,  the  Churches  shall  likewise  observe 
Christmas,  Easter  and  Whitsun-tide,  with  the  day  succeeding 
each  ;  and  whereas,  in  most  of  the  cities  and  provinces  of  the 
Netherlands,  it  is,  moreover  customary  to  observe  the  day  of  the 
Circumcision  and  Ascension  of  our  Lord,  the  Ministers  where 
such  practice  has  not  been  adopted,  shall  endeavor  to  prevail 
with  the  civil  authority  to  establish  a  conformity  with  the  other 
Churches. 

While  there  are  no  appointed  Collects  for  the 
different  Sundays  of  the  year,  the  events  in  the  life 
of  Christ  are  observed  by  an  order  of  Scripture 
lessons.  The  lessons  for  Advent  begin  with  the 
fourth  Sunday  before  Christmas,  those  for  the  Easter 
season  begin  with  the  ninth  Sunday  before  Easter, 
and  those  for  Whitsun-tide  with  the  Sunday  before 
Pentecost.  The  Sundays  after  Whitsun-day  are 
denominated  Sundays  after  Pentecost. 

Other  editions  of  the  Liturgy  appeared  in  1789, 
1813,  1814,  1831  and  1843.  In  1793  and  1815, 
' '  The  Constitution  of  the  Reformed  Dutch  Church 
in  the  United  States  of  America,"  was  published. 
This  book  also  contained  the  Liturgy.  In  1846,  for 
the  first  time,  the  Hymns  and  the  Prayer  Book  were 
issued  in  separate  volumes. 


THE  PRAYER  BOOK  OF  THE  FRENCH 

PROTESTANTS  OF  CHARLESTON, 

SOUTH  CAROLINA. 


THE  Huguenots  were  among  the  earliest  settlers 
of  America,  their  colonies  rinding  homes  in  the 
states  of  New  York,  Massachusetts,  Virginia  and 
South  Carolina.  The  genial  climate  drew  consider- 
able numbers  at  different  times  to  the  last  named 
state.  They  came  as  early  as  1670,  and  ten  years 
later  when  the  city  of  Charleston  was  located,  they 
formed  part  of  the  population.  To  the  present 
day,  after  a  lapse  of  more  than  two  hundred  years, 
they  still  maintain  a  Church  organization,  after  the 
Presbyterian  form.  Through  all  their  history  they 
have  used  a  liturgical  mode  of  worship.  The  first 
Prayer  Book  was  in  the  French  language  and  was 
brought  by  them  to  this  country.  In  time,  as 
English  began  to  be  more  generally  used,  it  was 
deemed  advisable  to  discontinue  the  Liturgy  wholly 
in  the  French.  At  an  early  date  a  committee  was 

1 88 


THE  LITURGY 


THE  FRENCH  PROTESTANT  CHURCH, 


FROM  THE  EDITIONS  OF  1787  AHD  1778, 


FVBt,rsH*r  AT  mvc 


WITH   ADDITIONAL   PRAYERS, 


SELECTED, 


A1CD  BOMB   ALTERATIONS! 


FOR  THE  USE  OF  THE  CONGREGATION 


IM   THE  CITT   OF  CIIARLMTON,  8.   C. 


Fac-simile  of  the  title  page  of  the  first  Huguenot  Prayer  Book  printed 

in  the  United  States.     Charleston,  S.  C.,  1836. 

Size  reduced. 


T/ie  Huguenot  Prayer  Book.  189 

appointed  to  make  a  translation.  After  much 
deliberation  this  was  done,  and  certain  additions 
were  also  supplied.  The  report  as  made  by  the 
Committee  on  Sunday,  October  23d,  1836,  reads 
as  follows : 

To    THE   FRENCH    PROTESTANT    CHURCH    OF   THE    CITY    OF 
CHARLESTON. 

The  Committee  on  the  Translation  of  the  Liturgy,  beg  leave 
to  Report  the  accompanying  Book  as  the  result  of  their  efforts 
to  accomplish  the  duty  assigned  to  them. 

The  volumes  from  which  it  has  been  chiefly  compiled  are 
two  editions  of  "The  Liturgy  or  Manner  of  Celebrating  Divine 
Service  in  the  Churches  of  the  Principality  of  Neuchatel  and  Val- 
engin :"  One  of  them,  the  2d  edition,  in  quarto,  printed  in 
1737,  at  Neuchatel,  and  formerly  used  in  the  pulpit  of  our 
church ;  the  other  •  an  octavo  edition,  printed  in  1772,  at 
Neuchatel,  and  owned  by  the  Apprentices'  Library  Society  of 
this  city.  The  original  translations  of  the  parts  common  to 
both  editions,  were  made  from  the  former,  but  carefully  com- 
pared and  in  many  instances  altered  to  correspond  with  the 
latter ;  from  which  were  obtained  some  additional  prayers, 
seventeen  additional  Canticles,  and  the  preface  printed  with 
the  first  edition,  in  1713. 

These  books  contain  no  prayers  of  the  class  termed  in  this 
work,  "  Occasional  Prayers  and  Thanksgivings,"  and  are  without 
a  service  for  the  burial  of  the  dead  ;  both  of  which,  as  important 
parts  of  a  formulary  for  public  worship,  the  Committee  were 
expected  to  introduce  into  the  work.  They  were  also  ex- 
pected to  adapt  the  Liturgy  to  present  use  in  our  own  country. 
These  objects,  except  in  a  few  instances  of  obvious  necessity, 
involved  a  responsibility  of  a  delicate  character  which  the 
Committee  felt  a  reluctance  to  assume.  They  therefore  ex- 
pressed to  the  Corporation  their  desire  to  leave  unperformed 
this  part  of  the  duty  assigned  them,  with  a  suggestion  that  it 


190  Early  Prayer  Books. 

might  be  appropriately  deferred  until  the  aid  of  a  Minister 
could  be  obtained.  These  matters  were,  however,  referred 
back  to  the  Committee  with  instructions  to  complete  the  work 
assigned  to  them. 

Under  the  direction  thus  given,  they  have  endeavored  to 
meet  the  views  of  the  Corporation,  by  supplying  the  above 
stated  omissions  of  the  French  Liturgy,  from  other  Devotional 
books,  and  by  adapting  the  whole  to  the  purposes  of  worship 
in  this  country. 

The  Service  for  the  Burial  of  the  dead  has  been  taken  from 
the  Book  of  Common  Prayer  of  the  Protestant  Episcopal 
Church ;  the  rubrics  being  omitted,  and  the  Minister  directed 
to  use  the  whole  or  a  part  at  his  discretion.  Some  of  the  Con- 
cluding Prayers  have  been  derived  from  the  same  book ; — the 
Occasional  Prayers  and  Thanksgivings,  the  Family  Prayers,  &c., 
from  several  sources,  chiefly  from  the  Book  of  Common  Prayer, 
and  from  a  work  in  French  discovered  by  one  of  the  Committee 
at  a  late  period  in  the  Apprentices'  Library  of  this  city,  entitled, 
1  '  A  Liturgy  for  the  Protestants  of  France,  or  Prayers  for  the 
families  of  the  Faithful  deprived  of  the  Public  exercise  of  their 
religion;  with  a  preliminary  discourse,  &c."  Third  edition; 
printed  at  Amsterdam,  in  1765. 

In  adopting  these  prayers,  the  Committee  felt  at  liberty  to 
make  verbal  alterations,  with  a  view  to  simplicity  and  improve- 
ment of  style. 

The  Prayer  for  Thanksgiving  Days,  is  the  only  entire  prayer 
composed  for  the  book.  This  was  taken  from  a  rough  draft 
of  one  no  doubt  prepared  for  the  purpose  by  our  deceased 
colleague,  Thos.  S.  Grimke,  and  found  among  bis  papers  after 
his  death. 

The  Confession  of  Faith,  which  was  the  first  part  of  the  work 
translated,  it  will  be  remembered  was  printed  in  quarto,  the 
French  in  one  column  —  the  translation  in  another.  It  was 
deemed  unnecessary  to  reprint  it  to  form  part  of  this  Book. 

The  arrangement  of  the  book  has  been  somewhat  altered ;  the 
services  and  prayers  being  distributed  into  classes  and  sections  to 
promote  facility  of  reference. 


The  Huguenot  Prayer  Book.  191 

In  place  of  Rubrics  interspersed  through  the  book  a  Table  of 
General  Directions  has  been  prepared  and  placed  at  the  com- 
mencement of  the  services. 

For  the  alterations  and  transpositions  made  in  the  Liturgy,  the 
Committee  refer  to  the  manuscript  copy,  in  which  it  is  believed 
they  are  all  noted. 

While  the  hope  is  cherished  that  the  work  now  submitted,  will 
be  satisfactory  to  the  Corporation,  the  Committee  are  fully 
sensible  of  their  obligation  to  the  members,  for  the  patient  con- 
fidence with  which  they  have  awaited  its  accomplishment. 
A  variety  of  circumstances  contributed  to  extend  the  time  it 
occupied.  Most  of  the  Committee  were  engaged  in  business 
claiming  necessarily  a  large  portion  of  their  time,  and  limiting 
their  meetings  to  the  summer  months.  The  course  of  proceeding 
adopted  by  them  was,  in  its  nature  slow,  but  such  as  the  under- 
taking seemed  to  require.  The  translations  were  made  by  three 
of  the  members,  Elias  Horry,  George  W.  Cross  and  Thos. 
S.  Grimke.  They  were  then  submitted  to  the  whole  Committee 
at  their  meetings,  compared  with  the  original,  and  corrected  line 
by  line  —  with  all  the  freedom  of  criticism,  which  the  dignity  and 
importance  of  the  object  justified  —  and  which  a  friendly  con- 
fidence, and  a  common  interest  in  the  object,  rather  invited  than 
repressed.  But  the  undertaking  embraced  much  more  than  mere 
translation.  Besides  the  adaptation  of  the  services  to  another 
age  and  country,  to  our  own  times,  state  of  society  and  insti- 
tutions, the  Liturgy  was  found  to  be  rich  in  the  doctrines, 
thoughts  and  language  of  Scripture;  and  it  became  an  obvious 
duty  whenever  this  correspondence  was  discovered,  to  make  the 
translation  with  very  few  exceptions  in  the  language  of  our 
English  Bible.  Perpetual  reference  was  consequently  necessary 
to  the  English  Bible,  frequently  to  versions  of  the  Scriptures  in 
other  languages,  and  occasionally  to  other  works. 

.With  these  remarks,  the  Committee  submit  the  result  to  the 
liberal  judgment  of  the  members  of  the  Corporation,  with  an 
assurance  that  they  have,  at  least,  earnestly  endeavoured  to 
meet  the  expectations  of  those  by  whom  the  duty  was  entrusted 
to  them. 


192  Early  Prayer  Books. 

The  pleasure  of  presenting  this  work  in  print  is  greatly 
qualified  by  the  reflection  that  two  of  our  Committee,  Messrs. 
Elias  Horry  and  Thomas  S.  Grimke,  who  were  deeply  interested 
in  its  completion,  are  now  numbered  with  the  dead.  We  all 
remember  their  active  zeal  in  the  general  concerns  of  the 
Church.  Their  colleagues  saw  it  more  fully  exemplified  in  the 
business  particularly  committed  to  them  ;  and  state  with  satis- 
faction that  the  work  had  in  fact,  been  accomplished,  and  a 
considerable  part  of  it  printed  before  their  removal.  The  sur- 
viving members  perform  a  grateful  duty  in  recording  here  a 
testimonial  of  the  cheerful  labors  of  their  departed  friends ; 
and  especially  of  their  valuable  services  in  the  criticism  and 
the  references  to  other  works,  and  works  in  other  languages 
which  the  undertaking  involved. 

It  is  difficult  on  this  occasion  to  repress  the  feeling  of  regret 
that  they  are  not  with  us  to  participate  in  the  ulterior  measures 
for  re-opening  our  Church  for  regular  public  worship. 

That  we  are  now  ready  to  enter  upon  arrangements  for  this 
desirable  object  is  a  matter  of  congratulation,  not  only  to  us, 
but  to  the  descendants  generally  of  the  Protestant  French 
emigrants  to  this  State.  This  church  is  the  only  remaining 
monument  in  our  whole  country,  of  the  principles  which 
brought  our  fathers  to  the  new  world.  In  every  other  place 
in  our  sister  States,  as  well  as  in  this,  the  Refugees  long  since 
yielded  to  the  necessity  of  circumstances ;  and  unable  from 
their  dispersed  condition,  or  the  want  of  means  to  maintain 
their  peculiar  worship,  united  with  other  sects.  Of  the  four 
churches  established  in  our  State  by  the  Protestant  exiles 
from  France,  three  became  merged  in  the  Protestant  Episcopal 
Churches  in  their  vicinity,  then  supported  out  of  the  public 
funds.  As  soon  as  the  language  of  the  country  was  acquired, 
the  transition  from  the  one  church  to  the  other  was  natural 
and  easy  —  for  the  French  Reformed  and  the  Protestant 
Episcopal  Churches,  although  differing  in  their  government 
and  discipline,  are  closely  allied  in  their  principles  and  forms 
of  worship.  The  French  Church  in  Charleston  has  alone  sus- 
tained its  original  and  distinctive  character.  Here  only  may 


The  Huguenot  Prayer  Book.  193 

we  worship  and  praise  God  according  to  the  forms  sanctioned 
by  the  wisdom  and  the  piety  of  our  ancestors.  The  Divine 
Head  of  the  Church  has  kindly  placed  in  our  hands  the  means 
of  perpetuating  this  peculiar  form  of  worship.  Let  these  means 
be  considered  a  Sacred  Trust.  Let  this  holy  object  be  effected 
Let  the  French  Refugees,  who  for  liberty  of  conscience,  braved 
the  terrors  of  persecution  at  home,  and  all  the  difficulties  of 
emigration  to  a  wilderness  abroad,  have  here  an  abiding  name. 
Let  their  Christian  piety  and  its  noble  fruit,  their  character- 
istic probity,  find  in  the  perpetuation  of  this,  our  Church,  upon 
its  own  principles  and  with  its  own  forms,  AN  ENDURING 

MONUMENT. 

JOSEPH  MANIGAULT, 

WILLIAM  MAZYCK, 
GEORGE  W.  CROSS. 
October,  1836.  DANIEL  RAVENEL. 

The  newly  translated  Liturgy  appeared  in  1836, 
in  an  octavo  volume.  It  was  printed  by  James 
S.  Burgess,  of  Charleston.  While  the  date  on  the 
title  page  is  1836,  the  date  when  it  was  "Entered, 
according  to  act  of  Congress,"  is  1838.  This  book 
undoubtedly  was  the  first  American  edition,  as  the 
one  issued  in  1853  has  on  the  title  page  these 
words:  "Second  edition:  Revised  and  Enlarged." 
After  the  Table  of  Contents,  we  have  the  Preface, 
which  is  here  quoted  in  full : 

PREFACE 
TO  THE  FIRST  EDITION. 

PUBLISHED    IN    1713. 

The  Churches  in  the  Principality  of  Neuchatel  and  Valengin, 
began  some   years  since  to  establish  the  Liturgy,  which  is  now 


IQ4  Early  Prayer  Books. 

presented  to  the  public.  In  order  that  it  might  appear  in  a 
better  state,  it  was  deemed  advisable  that  some  time  should 
elapse  before  its  publication.  The  resolution  has  at  length 
been  taken  to  print  it,  in  conformity  with  the  wish  of  many, 
who  have  desired  that  it  should  be  made  public. 

It  is  not  necessary  here  to  enlarge  on  the  utility  and  antiquity 
of  Liturgies,  or  to  explain  how  important  it  is,  that  the  mode 
of  celebrating  divine  service  should  be  well  regulated.  None 
can  doubt  that  St.  Paul's  maxim,  "Let  all  things  be  done 
decently  and  in  order,"  (a)  is  applicable  to  the  worship  of  God 
in  the  religious  assemblies  of  Christians.  This  worship  is  of 
the  greatest  consequence  in  religion,  because  it  consists  chiefly 
in  serving  God,  in  adoring  him,  in  giving  him  thanks,  and  in 
calling  upon  him.  Hence  it  is  indispensable,  that  divine  service 
should  be  so  performed,  as  to  be  most  worthy  of  that  infinite 
Being,  and  best  adapted  to  raise  men  to  him,  and  to  fill  them 
with  reverence  and  love  for  his  Supreme  Majesty. 

The  attainment,  however,  of  this  end  is  difficult,  unless  there 
be  an  established  form  of  public  worship.  When  the  order  of 
divine  service  is  settled,  it  is  celebrated  as  well  by  the  Minister 
as  by  the  People,  in  a  manner  more  edifying,  grave  and 
decorous,  than  when  it  is  entrusted  to  the  discretion  of  the 
Clergy.  The  preservation  of  uniformity  in  worship,  is  another 
valuable  consequence  of  Liturgies.  And  if  they  conform  to 
the  spirit  of  the  Gospel,  they  exert  also  a  salutary  influence  in 
excluding  from  the  Church  practices  and  opinions  inconsistent 
with  the  purity  of  Religion. 

These  and  some  other  considerations  have  satisfied  the  Pastors 
of  the  Churches  of  Neuchatel  and  of  Valengin,  that  they  should 
contribute  to  the  edification  of  their  flocks,  by  settling  the  forms 
and  order  of  their  Liturgy,  and  by  imitating,  in  this  particular, 
the  example  of  most  Protestant  Churches,  and  especially  of  the 
Churches  of  Switzerland,  whose  Liturgies  are  all  printed. 

That  which  is  here  given  to  the  public,  contains  first,  the 
form  of  divine  service  for  Sundays,  and  for  week  days,  when  a 

(a),  i  Epis.  Cor.  Ch.  xvi.,  v.;  40. 


The  Huguenot  Prayer  Book.  195 

sermon  is  preached  ;  afterwards  the  prayers  for  divers  occasions, 
whether  before  or  after  the  sermon  ;  in  the  third  place,  the 
manner  of  celebrating  divine  service,  morning  and  afternoon, 
when  there  is  no  preaching;  in  the  last  place,  the  formularies 
for  the  celebration  of  the  sacraments,  for  the  solemnization  of 
matrimony,  for  the  admission  of  catechumens,  and  for  the 
reconciliation  of  penitents.  (<?). 

To  set  forth  here  all  the  reflections  which  might  be  made  on 
the  different  parts  of  this  Liturgy,  is  unnecessary.  It  has  been 
judged  advisable,  however,  to  say  something  on  the  objects 
proposed,  and  on  the  method  which  has  been  followed  in  its 
composition. 

This  Liturgy  has  been  formed,  as  far  as  practicable,  from 
the  Scriptures,  and  from  ancient  and  modern  Liturgies.  The 
Scriptures,  especially,  have  been  consulted  ;  for  as  they  are  the 
sole  rule  of  our  faith,  so  are  they  the  only  perfect  guide  to  the 
true  mode  of  serving  God.  This  course  has  been  chiefly  pur- 
sued in  the  Canticles  for  the  ordinary  Morning  and  Afternoon 
Service.  They  have  been  drawn,  almost  word  for  word,  from 
the  Sacred  Volume,  and  especial  care  hath  been  taken,  that 
they  should  embrace  those  excellent  passages  of  the  New 
Testament,  which  relate  to  Jesus  Christ,  and  our  redemption. 
This  has  been  thought  the  more  necessary  ;  because  hitherto,  our 
Churches  have  not  had,  like  other  Protestant  Churches,  any 
Christian  Canticles,  and  we  have,  therefore,  sung  only  those  of 
the  Book  of  Psalms,  (b).  It  is,  moreover,  undeniable,  that  if 
the  Jews  praised  God  for  the  favor,  which  he  had  granted  to 
their  nation,  and  if  they  shewed  forth  his  benefits  in  their 
songs,  Christians  are  under  still  higher  obligations  to  bless  God, 

(«).  When  this  Liturgy  was  first  published,  certain  scandalous  Sinners,  who  had 
been  excluded  from  the  Church,  were  received  again  into  its  peace ;  but  this 
practice  hath  been  abolished  for  reasons,  which  it  is  useless  to  mention  :  and  the 
formulary  only  serves  for  individuals,  at  the  meeting  of  the  consistory,  where  it  has 
been  preserved. 

(/>)  Since  the  first  edition  of  this  work,  several  canticles,  written  by  different 
authors,  have  become  a  part  of  public  worship,  and  are  sung  on  thecpnncipal 
solemnities,  instead  of  the  Psalms  of  David,  which  are  reserved  for  ordinary 
occasions. 


196  Early  Prayer  Books. 

through  Jesus  Christ,  to  celebrate  the  holy  name  of  their 
Redeemer,  to  sing  his  praises,  and  to  speak  in  their  Hymns  of 
all  that  he  hath  done  for  them,  of  bis  coming  into  the  world,  of 
his  sufferings,  of  his  resurrection,  of  his  ascension,  of  his  last  and 
glorious  advent,  and  of  the  salvation  which  he  hath  purchased 
for  them.  (a).  The  Apostles  do  expressly  command  Christians  to 
praise  God  our  Father,  through  Jesus  Christ  his  Son  :  and  their 
writings  abound  with  praises  and  thanksgivings,  which  ought 
to  be  without  ceasing  in  the  mouths  and  hearts  of  the  faithful. 
Authors  who  wrote  in  the  second  century,  and  on  whom  we 
may  rely  (^)  inform  us  that  the  first  Christians  in  their 
assemblies  sang  hymns  to  Jesus  Christ  as  to  a  God,  and  that  in 
the  celebration  of  the  Eucharist,  God,  the  Father  of  all  things 
was  praised  and  glorified,  through  the  Son  and  Holy  Spirit. 
Much  more  might  be  said  upon  this  subject,  but  the  reader  is 
referred  to  the  preface,  which  is  at  the  head  of  the  Christian 
Canticles,  lately  introduced  by  the  Church  of  Geneva  into  their 
worship.  In  the  Canticles  of  this  Liturgy  are  collected  the 
principal  passages  of  the  New  Testament,  which  can  be  em- 
bodied in  the  worship  of  Christians;  and  they  have  been 
interspersed  among  those  of  the  old.  These  passages  being 
very  numerous,  several  Canticles  have  been  composed,  as  well 
for  the  ordinary  service  as  for  particular  occasions. 

After  the  Scriptures,  the  best  Liturgies,  both  ancient  and 
modern,  have  been  consulted.  Several  formularies,  previously 
adopted  in  the  Churches  of  this  country,  have  been  retained, 
and  in  many  respects  a  conformity  has  been  observed  to  the 
order  already  established  therein ;  and  from  other  Liturgies, 
especially  the  ancient,  whatever  appeared  the  most  edifying 
has  been  selected.  In  matters  of  worship,  the  practice  of  the 
past  ages  of  the  Church  is  entitled  to  great  consideration  ;  and 
it  must  be  confessed  that  in  the  prayers  of  the  Primitive 
Christians,  their  spirituality  and  simplicity  are  very  remark- 

(<i).  Ep.  Eph.  i.,  3  ;  and  v.,  19.     Coloss.  iii.,  16.     i  Pet.  i.,  3.     Apoc.  i.,  6,  &c. 
(£).   Pliny,  the  younger,  in  his  Letter  to  the  Emperor  Trajan,  (Epistle  97),  Justin 
Martyr  in  his  first  Apology. 


The  Huguenot  Prayer  Book.  197 

able.  Besides,  who  can  doubt  that  whatever  was  done  in 
those  days,  and  had  been  established  by  the  successors  of  the 
Apostles,  did  conform  to  the  spirit  of  the  Gospel,  and  ought 
to  command  the  respect  of  all  Christians,  The  customs  of 
the  Churches  did  indeed  afterwards  vary  exceedingly.  Primi- 
tive simplicity  was  departed  from,  and  Liturgies  were  burdened 
with  many  things,  not  merely  useless,  but  even  contrary  to 
the  purity  of  evangelical  worship.  This  remark  is  applicable 
to  such  as  have  descended  to  us.  It  is,  however,  certain  that 
the  foundation  and  the  essence  of  the  ancient  worship  has 
been  preserved  in  almost  all  Liturgies.  If,  therefore,  whatever 
is  peculiar  to  each  Liturgy,  and  whatever  was  added  from 
time  to  time,  as  ignorance,  error  and  superstition  prevailed 
in  the  Church,  be  laid  aside,  and  only  so  much  be  retained, 
as  ancient  general  usage  sanctioned  and  all  Liturgies  agree 
in,  we  shall  undoubtedly  have  the  genuine  form  of  primitive 
Christian  worship.  Such  a  proceeding  would  be  also  one  of 
the  best  methods  for  the  attainment  of  that  uniformity  which 
is  so  desirable  for  the  peace  and  edification  of  the  Church. 

We  have  aimed,  in  this  Liturgy,  at  the  utmost  simplicity 
and  perspicuity.  So  far  from  seeking,  we  have  avoided  the 
ornaments  of  language,  affected  emphasis  in  terms,  preambles, 
periods  over  long,  reasonings  too  extended,  and  figurative 
expressions,  such  excepted  as  being  taken  from  the  Scriptures, 
are  clear  to  the  readers  of  the  sacred  writings.  We  have  en- 
deavored to  express,  in  the  most  simple  and  natural  manner, 
the  sentiments  and  emotions  with  which  we  ought  to  be  filled 
in  the  presence  of  God.  The  language  of  devotion,  is  the 
language  of  the  heart ;  it  is  artless  and  affecting.  The  rever- 
ence due  to  the  Divine  Majesty,  and  the  edification  of  the 
people,  require  this  simplicity  ;  and  the  Holy  Scriptures  teach 
us  thus  to  pray.  The  prayers  and  the  praises  found  in  the 
Sacred  Books,  especially  in  the  Psalms,  are  only  the  emotions 
of  the  heart,  which  for  the  most  part,  have  little  connection. 
In  the  Lord's  Prayer,  that  great  model  of  Christian  supplication, 
we  also  find  extreme  simplicity  with  singular  brevity. 

This   brevity    also   has   been    the   subject   of   very    particular 


198  Early  Prayer  Books. 

attention.  When  Liturgies  are  too  long,  and  the  service  is 
unreasonably  extended,  public  worship  is  less  frequented,  and 
its  very  length  may  diminish  attention  and  devotion.  We  have 
anxiously  endeavored  to  avoid  this,  especially  in  the  service  for 
the  week  days.  It  is  certain  that  religious  exercises  ought  not 
to  last  long  on  such  days  ;  because  they  are  days  of  business. 
Hence  the  ordinary  service  for  these  days  has  been  so  regulated 
as  not  to  extend  beyond  twenty  minutes,  at  the  utmost,  though 
rarely,  not  beyond  half  an  hour. 

We  have  also  judged  it  right  to  vary  the  formularies  of 
prayer  and  praise :  and  to  compose  some  for  particular 
occasions.  This  diversity  serves  to  awaken  attention,  which 
is  more  easily  relaxed,  when  the  same  things  are  continually 
heard.  It  is,  moreover,  peculiarly  proper  to  direct  and  ani- 
mate the  devotion  of  the  people,  on  the  most  solemn  occasions : 
nothing  being  more  reasonable,  than  that  our  prayers  should  be 
adapted  to  the  seasons  and  circumstances,  in  which  we  are 
actually  placed. 

In  the  last  place,  this  Liturgy  is  not  so  fixed,  nor  are  we  so 
restricted  in  it,  that  some  changes  may  not  be  made  either  by 
retrenching  or  adding,  as  circumstances  may  require:  as  when 
we  are  called  to  return  thanks  to  God  for  some  particular 
benefit,  or  to  avert  his  wrath  in  seasons  of  calamity. 

After  these  general  reflections,  it  is  deemed  expedient  to  add 
some  respecting  the  third  part  of  this  Liturgy,  which  comprises 
the  ordinary  service  for  the  morning  and  afternoon. 

It  has  been  our  object  to  embrace  in  this  service  all  the 
acts  of  divine  worship.  These  are  to  confess  our  sins,  to 
adore  God,  to  praise  him,  to  render  him  thanks,  to  consecrate 
ourselves  to  him,  to  call  upon  him,  and  to  read  his  word.  All 
these  acts,  to  wit:  confession,  adoration,  praise,  self-dedication, 
and  invocation,  have  not  been  comprehended  in  a  single  prayer ; 
but  are  set  forth  separately  and  distinctly,  that  all,  even  the 
most  simple,  may  understand  what  they  are  doing,  whilst 
engaged  in  public  worship:  that  they  may  comprehend  in  what 
this  worship  consists  and  that  they  may  be  able  to  distinguish 
its  several  parts.  For  the  same  reason  there  is  an  interval 


The  Hi{gnenot  Prayer  Book.  199 

between  each  prayer  and  the  word  Amen  closes  each.  These 
intervals  serve  to  direct  and  fix  the  devotion  of  the  people. 
Each  person  may  during  those  moments,  recollect  himself, 
and  lift  up  his  heart  to  God  either  to  thank  him  for  some 
favor,  or  to  ask  some  particular  grace.  They  serve  also  to 
recall  the  absent,  and  to  awaken  attention,  which  would  easily 
wander  during  a  long  prayer,  in  which  all  the  acts  of  religious 
worship  should  be  expressed  in  uninterrupted  succession.  But 
they  would  be  more  profitable  if  the  people  would  answer 
Amen,  at  the  end  of  each  part  of  the  service,  a  practice 
observed  in  the  days  of  the  Apostles ;  and  of  which  we  have 
incontestable  proofs  in  the  fourteenth  chapter  of  First  Epistle 
to  the  Corinthians,  wherein  St.  Paul  speaking  of  praying  in 
an  unknown  tongue,  says,  "when  thou  shalt  bless  with  the 
spirit,  how  shall  he  that  occupieth  the  room  of  the  unlearned 
say,  Amen,  at  thy  giving  of  thanks?"  This  custom  of  replying 
Amen  is  very  ancient.  God  had  commanded  the  people  of 
Israel  to  answer  Amen  to  the  maledictions  which  were  to  be 
pronounced  at  the  top  of  Mount  Ebal.(«)  It  appears  from  the 
i6th  Ch.  of  Chron.  B.  ist,(^)  and  from  the  end  of  the  io6th 
Psalm,  that  the  people  replied  Amen,  in  the  intervals  of  prayer 
and  praise;  for  we  there  read  these  words,  "Blessed  be  the 
Lord  God  of  Israel,  from  everlasting  to  everlasting,  and  let 
all  the  people  say  Amen."  The  same  thing  is  seen  in  the 
eighth  chapter  of  Nehemiah,  6.  "And  Ezra  blessed  the  Lord, 
the  great  God,  and  all  the  people  answered,  Amen,  Amen, 
lifting  up  their  hands."  This  was  wisely  ordered:  this  Amen 
signified  that  all  the  congregation  assented  to  what  was  said 
in  the  Prayers  and  Canticles.  In  truth  the  people  ought  not 
to  attend  on  divine  service,  merely  as  auditors  and  spectators, 
nor  ought  they  merely  to  follow  in  thought,  that  which  is 
uttered  by  the  ministers  of  the  Church  ;  but  they  also  ought 
to  speak  on  their  part  and  at  least  to  answer  Amen,  to  all 
that  is  spoken  in  the  name  of  the  assembly.  It  is  admitted 
that  the  ancient  mode  of  celebrating  service  was  by  parts  or 

(«).  Deut.  Ch.  xxvii,  ;  n.     (/>).  Chron.  Ch.  xvi.;  36. — Ps.  Ch.  cvi.;  48.' 


2oo  Early  Prayer  Books. 

intervals :  and  by  antiphones,  that  is  to  say,  responses.  We 
find  this  by  the  words  of  the  i47th  Psalm:  "Sing  to  the 
Lord,  answering  one  to  the  other."  In  this  manner  were 
recited  several  Psalms  of  praise,  as  the  118,  134  and  the  i36th. 
The  primitive  Christians  retained  this  practice  in  their  worship, 
and  especially  in  that  excellent  and  admirable  Liturgy,  which 
they  employed  for  the  communion  service.  The  Ministers  (a) 
and  the  Deacons  said  to  the  People.  "Lift  up  your  hearts  on 
high,"  the  People  answered,  "Our  hearts  are  lifted  up  unto 
the  Lord."  The  Ministers  added,  "Let  us  return  thanks  to 
the  Lord  our  God,"  the  People  replied,  "It  is  just  and  reason- 
able that  we  should  return  him  thanks."  And  all  the  communi- 
cants answered  Amen  (k)  to  the  prayers  and  thanksgivings  of  the 
Ministers.  Moreover,  the  above  expressions  which  are  in  the 
ancient  Liturgies  of  the  Holy  Supper,  and  of  which  they  form 
a  chief  part,  are  so  beautiful  and  edifying  and  correspond  so 
well  to  that  sacred  ceremony,  that  we  have  believed  it  right 
to  adopt  them  into  the  Liturgy  prepared  for  the  Churches  of 
this  country.  The  other  parts  of  this  Liturgy  have  been  taken 
from  those  which  are  used  in  different  Protestant  Churches. 

But  one  of  the  principal  objects  contemplated  in  the  form 
of  worship,  for  the  ordinary  Morning  and  Evening  Service, 
was  to  re-establish  the  reading  of  the  Scriptures,  as  a  part  of 
public  worship.  To  set  forth  all  the  forcible  and  urgent 
reasons,  which  show  that  we  are  under  an  absolute  necessity 
to  have  the  Bible  read  in  the  assemblies  of  the  Church,  would 
be  superfluous.  This  has  always  formed  an  essential  part  of 
divine  service,  (c)  both  among  Jews  and  Christians.  The  Jews 
read  the  sacred  books,  at  their  solemn  feasts,  and  in  their 
synagogues.  They  had  even  divided  the  books  of  Moses  into 
as  many  sections  as  there  are  Saturdays  in  the  year,  in  order 
that  these  books  might  be  read  entirely  through,  once  in  every 
year,  on  the  Sabbath  days.  (</).  When  the  reading  was  finished, 
a  doctor,  or  some  other  person  designated,  delivered  a  dis- 

(«).  St.   Cyril,    of  Jerusalem,  in   his   fifth  Mystological  Catechism.       (b).  Justin 
Martyr  in  his  first  Apology.      (r).  Deut.  Ch.  xxxi.;  9,  10,  n. — Nehem.  Ch.  viii. ;  9. 
(</).  See  the  Acts  of  the  Apostles  :  Chap,  xv.;   27. 


The  Huguenot  Prayer  Book.  20 1 

course  on  what  had  been  read.  We  see  in  the  eighth  chapter 
of  Nehemiah,  that  this  was  practised  after  the  return  from 
the  captivity.  The  Levites,  says  the  sacred  author,  read  in 
the  Book  of  the  Law  of  God,  distinctly,  and  gave  the  sense 
and  caused  them  to  understand  the  reading.  St.  Luke  relates,  (a) 
that  our  Lord  having  entered  the  Synagogue  of  Nazareth,  on 
the  Sabbath  day,  read  the  6ist  chapter  of  Isaiah,  and  then 
spoke  to  the  persons  present,  showing  that  the  words  which 
he  had  just  read  were  fulfilled  in  his  own  person. 

We  again  read  in  the  i3th  Chapter  of  the  Book  of  Acts,  (6) 
that  St.  Paul  and  St.  Barnabas  went  into  the  Synagogue  of 
Antioch  on  the  Sabbath  day,  and  after  the  reading  of  the 
Law  and  the  Prophets,  the  Rulers  of  the  Synagogue  sent  to 
them,  saying:  "Men  and  Brethren,  if  ye  have  any  word  of 
exhortation  for  the  people  say  on."  The  Christian  Church 
conformed  to  this  practice,  and  regulated  its  discipline  and 
worship  in  this  as  in  various  other  particulars,  by  the  usages 
in  the  assemblies  of  the  Jews.  The  first  Christians  read  the 
Scriptures  in  their  assemblies;  and  so  regularly  was  this  done, 
that  in  those  times  one  would  have  thought  divine  service 
had  not  been  performed,  if  the  Scriptures  had  not  been  read. 
When  the  chapter  was  finished,  the  head  of  the  assembly 
gave  a  brief  explanation  of  it,  and  exhorted  those  present, 
according  to  the  circumstances  and  wants  of  the  Church. 
A  very  ancient  author  and  one  worthy  of  credit,  (f)  who 
wrote  in  the  second  century,  thus  relates  the  usage  in  his  time 
in  Christian  Assemblies.  On  the  Lord's  day,  we  assembled 
together,  the  writings  of  the  Apostles  and  Prophets  were  read 
as  long  as  the  time  would  permit.  When  the  reading  was 
finished,  he  who  presided  delivered  a  discourse  to  instruct 
the  people,  and  exhort  them  to  the  observance  of  the  excellent 
things  which  they  had  heard.  This  being  done,  we  all  rose 
up  and  presented  our  prayers  to  God.  Tertullian,  who  lived 
a  little  after  the  Martyr  (</)  Justin,  says  that  the  first  Christians 

(ft).  St.  Luke  :  Chap.  iv. 

(f>).  Acts:  Chap,  xiii.;   14,  15.     (r).  The  martyr,  Justin,  in  his  First  Defence. 

(</).   In  his  Apology  ;  24,  39. 


2O2  Early  Prayer  Books. 

assembled  to  read  the  sacred  books  and  to  exhort  the  people. 
However,  these  exhortations  were  not  always  made,  and  even 
at  that  time  all  the  ministers  of  the  Church  did  not  preach  ; 
but  they  never  failed  to  read  some  portion  of  the  Scriptures, 
and  when  the  reading  and  the  exhortation  were  over,  they 
resumed  the  worship,  and  concluded  the  service  with  prayer. 

Such  was  formerly  the  mode  of  worship,  and  such  the 
origin  of  sermons.  The  sermons  were  at  first  only  an  inter- 
ruption of  worship,  and  an  addition  to  the  reading,  and  were 
not  regarded  as  by  many  at  the  present  day,  the  most  important 
part  of  public  service,  and  the  principal  object  for  which  the 
people  assembled.  The  preaching  is,  without  doubt,  very 
useful,  provided  it  be  done  with  clearness  and  simplicity  ; 
but  it  is  quite  necessary  that  the  Scriptures  should  be  read 
in  the  Church,  and  in  such  a  manner,  that  the  people  may 
undertand  that  this  reading  is  an  essential  part  of  worship. 

Nor  does  it  suffice  that  they  be  read  in  the  Churches  before 
the  assembly  is  formed,  or  the  worship  commences.  Such  read- 
ing does  not  constitute  a  part  of  divine  service.  It  is  distin- 
guished from  it  by  the  time,  by  the  persons  who  read,  and  by 
other  circumstances,  so  that  the  people  pay  little  attention  and 
respect  to  it,  and  the  greater  part  of  them  are  not  present, 
which  circumstance  proves  that  they  regard  the  reading  of  the 
Holy  Scriptures  as  less  important  than  the  preaching.  It  is  for 
these  reasons  that  the  leaders  of  the  Churches  thought  them- 
selves indispensably  obliged  to  re-establish  the  reading  of  the 
word  of  God  in  their  worship.  And  as  circumstances  for  a  long 
time  had  not  permitted  them  to  introduce  this  reading  in  all  the 
services,  and  particularly  in  that  of  Sunday,  they  have  done  it 
at  least  in  the  ordinary  morning  and  evening  services.  This 
reading  is  performed  in  the  following  manner  : 

The  Old  and  New  Testaments  are  read  alternately ;  and  the 
lessons  have  been  so  arranged,  that  the  historical  books  of  the 
Old  Testament  from  Genesis  to  Esther  are  read  in  the  same 
time  with  all  the  books  of  the  New  Testament.  After  which 
the  New  Testament  is  recommenced  with  the  Book  of  Job,  and 
finished  with  Malachi. 


The   Huguenot  Prayer  Book.  203 

Thus  we  read  the  New  Testament  twice  whilst  we  read  the 
Old  but  once.  Some  chapters  and  passages  are  omitted,  as  the 
first  book  of  Chronicles,  the  first  chapter  of  Numbers,  and 
some  others.  We  do  not  read  consecutively,  the  books  of 
Kings  and  those  of  Chronicles,  because  they  contain  the  same 
histories,  but  those  chapters  are  selecte'd  in  which  the  history 
is  related  with  the  greatest  clearness ;  and  for  this  purpose  a 
kind  of  harmony  has  been  prepared.  When  the  chapters  are 
very  long  or  when  they  contain  a  great  deal  of  matter,  they  are 
divided  so  as  not  to  overcharge  the  memories  of  the  hearers,  nor 
extend  the  service  to  an  inconvenient  length.  During  the 
festivals,  and  also  at  seasons  for  celebrating  the  Holy  Supper, 
and  in  some  other  circumstances,  the  portions  of  Scripture  most 
appropriate  to  the  occasion  are  read,  forming  two  lessons,  for- 
merly called  the  Epistle  and  Gospel ;  and  in  this  they  conformed 
as  nearly  as  possible  to  the  ancient  usage  of  the  Church,  which 
long  since  made  a  wise  and  judicious  selection  of  the  passages 
of  Scripture,  proper  to  be  read  at  the  principal  solemnities 
of  Christians.  At  the  end  of  this  preface,  will  be  found  the 
tables  of  lessons  for  special  occasions.  In  order  that  the  lessons 
might  have  more  effect,  the  chapter  is  preceded  by  an  argument 
or  summary  of  its  contents,  of  its  parts  and  its  object,  with  the 
mode  of  clearing  up  the  general  difficulties,  if  there  be  any. 
After  the  chapter  some  reflections  are  added  in  the  form  of 
exhortations,  in  order  that  the  people  may  depart  the  more 
deeply  impressed  with  the  things  which  they  have  heard.  These 
reflections  extend  ordinarily  to  five  or  six  sentences  only.  These 
arguments  and  reflections  have  been  prepared,  and  are  read.  It 
has  been  found  expedient  to  pursue  this  course,  because  if  left 
to  the  discretion  of  the  ministers,  many  might  lose  sight  of  the 
brevity,  simplicity  and  precision  which  are  requisite  in  reflections 
of  this  kind.  Finally,  there  being  in  this  Liturgy  some  passages 
of  which  persons  unacquainted  with  the  customs  of  our  Church 
will  not  understand  the  reason,  it  is  proper  to  say  something  in 
explanation  of  them,  especially  as  many  persons  abroad  have 
requested  information  on  the  subject.  The  following,  then,  are 
the  observances  in  our  Churches,  particularly  in  the  town  of 


204  Early  Prayer  Books. 

Neuchatel,    where   the   public   exercises    of    religion    are   more 
frequent  than  in  the  country  : 

There  is  a  sermon  every  Sunday  morning,  and  at  mid-day  the 
catechism  ;  at  Neuchatel  there  is  a  sermon  again  in  the  evening. 
In  the  week  they  preach  on  Wednesday  and  Friday  morning. 
On  the  other  days  they  perform  in  the  forenoon  the  ordinary 
morning  service,  and  every  day  at  three  o'clock  the  afternoon 
service.  These  services  are  performed  by  the  ministers  of  the 
Church.  The  people  are  seated  during  the  reading  of  the  Holy 
Scriptures,  and  during  the  rest  of  the  service  they  stand  up. 
On  Saturday  morning,  after  the  close  of  the  service,  the  pastors, 
each  in  his  turn,  catechise  the  children  of  the  age  of  ten  years 
and  upwards  until  they  have  communed.  They  celebrate  the 
Holy  Supper  of  the  Lord  at  four  periods  in  the  year,  and  at  each 
of  these  three  times,  in  order  that  they  who  may  not  have  been 
able  to  partake  of  the  Holy  Sacrament  at  the  first  celebration, 
may  partake  on  the  following  day  ;  and  that  persons  desiring  to 
commune  more  than  once,  should  have  the  opportunity  to  do  so. 
The  Holy  Supper  is  celebrated  first  at  Easter,  to  wit :  On  Palm 
Sunday,  Good  Friday  and  Easter  day.  Secondly:  At  Pentecost, 
on  Pentecost  Sunday,  the  following  Friday,  and  Trinity  Sunday. 
Thirdly  :  About  the  beginning  of  the  month  of  September,  to 
wit,  on  the  last  Sunday  of  August,  the  Friday  following,  and 
the  first  Sunday  of  September.  Fourthly  :  At  Christmas,  to  wit, 
on  the  two  last  Sundays  of  the  year,  and  on  Christmas  day,  and 
if  Christmas  fall  on  Sunday,  on  the  preceding  Friday.  The 
reason  is  thus  seen  why  our  Liturgy  contains  prayers  for  two 
communion  Sundays  at  each  of  these  four  festivals :  why  there 
are  prayers  to  be  introduced  into  the  service  during  two  weeks 
at  these  seasons,  and  why  in  the  table  of  proper  lessons,  lessons 
are  appointed  for  the  first  and  second  week.  The  first  week  is 
that  which  precedes  the  first  Sunday  for  the  Communion  at  the 
Holy  Supper,  and  the  second  is  that  which  follows  it.  During 
these  two  weeks,  general  catechetical  instruction  is  given  on 
every  Tuesday,  Wednesday  and  Friday  after  twelve  o'clock,  and 
on  these  catechisms  the  catechumens  who  present  themselves  to 
be  received  for  the  confirmation  of  the  baptismal  vow,  and  for 


The  Huguenot  Prayer  Book.  205 

the  participation  of  the  Eucharist  are  publicly  examined.  On 
the  Saturday  evening  before  the  celebration  of  the  Lord's 
Supper,  there  is  a  sermon  of  preparation  with  prayers.  The 
same  course  is  observed  on  the  eve  of  public  fast  days. 

Such  are  the  principal  matters  which  it  seemed  proper  to 
notice  in  explanation  of  this  Liturgy.  God  grant  that  it  may 
contribute  to  the  advancement  of  his  glory,  and  of  true  piety ; 
and  that  all  who  use  it,  may  apply  it  to  its  true  purpose,  the 
worship  of  God,  in  spirit  and  in  truth.  AMEN. 

Thirteen  pages  are  occupied  by  this  preface.  It 
is  followed  by  a  "  Table  of  lessons  for  different 
occasions,"  covering  four  and  a  half  pages.  The 
next  leaf  contains  a  rubric  concerning  the  use  of 
the  book,  under  the  heading  "General  Directions." 
We  quote  in  full. 

Any  of  the  services  of  this  Book  may  begin  with  a  Canticle, 
Psalm  or  Hymn  ;  during  which  the  Minister  and  people  stand. 

In  any  other  part  of  the  services,  they  stand  during  a  Canticle, 
and  sit  during  a  Psalm  or  Hymn. 

The  Canticles  may  be  read  or  chanted. 

Part  of  a  Canticle,  Psalm  or  Hymn,  may  be  used  instead  of  the 
whole. 

At  the  end  of  the  several  Prayers  the  people  answer,  Amen. 

In  the  Morning  Service,  the  first  lesson  shall  consist  of  the 
Ten  Commandments,  from  Exodus,  Chap.  xx.  ;  1-17,  —  with  the 
Summary  of  the  Law  from  Matthew,  Chap.  xxii.  ;  37-40.  (See 
them  at  the  end  of  the  Morning  Service  for  the  Lord's  Day.)  The 
second  lesson  shall  be  taken  from  any  part  of  the  Old  Testament 
from  Genesis  to  Esther  inclusive,  being  the  Historical  Books  ;  or 
from  the  Prophets  of  the  Old  Testament ;  and  the  third  lesson 
from  the  Gospels  or  Acts  of  the  Apostles  —  being  the  Historical 
Books  of  the  New  Testament. 

In  the  Afternoon  Service,  the  first   lesson  shall  be  taken  out  of 


206  Early  Prayer  Books. 

the  Perceptive  Books  of  the  Old  Testament  from  Job  to  Ecclesi- 
astes,  and  the  second  o\\i  of  the  Epistles  or  the  Apocalypse  in  the 
New  Testament. 

On  Holy  Days,   the  lessons  may  be  those  in  the  Table. 

During  the  reading  of  the  Ten  Commandments,  and  the 
Summary  of  the  Law,  the  Minister  and  people  stand.  During 
the  reading  of  other  Lessons  of  Scripture,  the  Minister  stands 
and  the  people  sit. 

On  Holy  Days,  and  other  special  occasions  of  Public  Worship, 
occurring  on  week  days,  the  services  for  the  Lord's  Day  may  be 
used  instead  of  any  of  the  other  services,  in  the  discretion  of  the 
Minister. 

The  contents  of  this  Liturgy  are  arranged  in 
Parts  and  Sections  as  follows :  PART  I .  Morning 
Service  for  the  Lord's  Day.  Afternoon  Service 
for  the  Lord's  Day.  PART  2.  Morning  Service 
for  Week  Days,  with  a  Sermon.  Services  for 
Week  Days,  without  a  Sermon.  A  Service  for  the 
Afternoon.  Service  for  Days  of  Public  Humiliation. 
PART  3.  SECTION  i.  Prayers  for  Stated  Occasions. 
SECTION  2.  Collects  for  Stated  Occasions.  SEC- 
TION 3.  Occasional  Prayers  and  Thanksgivings. 
SECTION  4.  Concluding  Prayers.  SECTION  5.  Family 
Prayers.  PART  4.  SECTION  I.  The  Liturgy  of  Bap- 
tism and  Confirmation.  SECTION  2.  The  Liturgy  of 
the  Holy  Supper.  SECTION  3.  Service  for  Occasions 
of  Catechetical  Instructions.  SECTION  4.  The 
Liturgy  of  Marriage.  SECTION  5.  Service  for  the 
Burial  of  the  Dead.  PART  5.  Canticles  for  the 


The  Huguenot  Prayer  Book.  207 

Ordinary    Service.       Canticles    for    Holy    Days   and 

for  Particular  Occasions. 

« 

Nearly  twenty  years  later  it  was  considered  ex- 
pedient to  revise  the  Liturgy,  and  a  Committee  was 
appointed  for  this  purpose.  The  report  as  pre- 
sented and  accepted  on  the  ninth  day  of  May, 
1850,  is  worded  as  follows: 

TO  THE 

FRENCH  PROTESTANT  CHURCH 
OF  CHARLESTON.,   S.   C. 

The  Committee  to  whom  was  referred  the  revision  of  our 
Liturgies,  and  the  printing  of  a  new  edition,  have  the  pleasure 
of  reporting  — 

That  they  have  performed,  as  well  as  they  are  able,  the  work 
assigned  them  ;  that  the  Second  Edition  of  our  Book  of  Liturgies 
has  been  printed,  and  is  now  ready  to  be  bound  for  use.  A  copy, 
accompanying  this  report,  is  now  submitted.  The  edition  con- 
sists of  seven  hundred  and  fifty  copies,  the  copy-right  of  which 
has  been  secured  in  the  name  of  the  Corporation. 

The  Committee  beg  leave  to  state  the  principal  changes  which 
have  been  made  in  this  edition. 

ist.  All  the  prayers  having  been  revised  and  compared  with 
the  original,  the  translation  has,  in  various  instances  been 
improved,  as  they  hope. 

and.  The  arrangement  of  the  book  has  been  somewhat  altered  ; 
the  parts  of  the  services  being  placed  in  the  order  in  which  they 
will  ordinarily  be  used,  and  the  Rubrics  having  been  extended. 

3rd.  To  the  Morning  Service  has  been  added  an  Exhortation, 
consisting  altogether  of  appropriate  texts  of  Scripture,  to  follow 
the  reading  of  the  Ten  Commandments,  and  the  Summary  of  the 
Law.  The  idea  is  borrowed  trom  the  Liturgy  of  "The  French 
Protestant  Church  of  London,"  and  the  Exhortation  taken  from 


208  Early  Prayer  Books. 

that  Liturgy,  with  little  variation.  A  similar  Exhortation  has 
been  added,  in  the  same  connection,  to  the  service  for  Days  of 
Humiliation. 

4th.  For  the  general  Prayer  in  the  Afternoon  Service  for  the 
Lord's  Day,  we  have  substituted  the  prayer  from  the  Week  Day 
Service,  at  page  16  of  the  edition  of  1836.  It  was  deemed  more 
full  in  matter,  and  preferable  in  style.  But  the  old  prayer  is  not 
lost  to  the  book ;  parts  of  it  are  very  valuable,  and  of  them  two 
concluding  prayers  have  been  formed,  and  are  added  to  Part 
Third  of  this  edition. 

5th.  A  Service  for  Days  of  Thanksgiving  has  been  arranged  to 
correspond  in  its  general  plan  with  the  Service  for  Days  of 
Humiliation.  It  is  composed  entirely  of  prayers  in  our  first 
edition,  a  portion  being  taken  from  the  other  services. 

6th.  The  Committee  have,  in  different  parts  of  the  book, 
but  chiefly  in  the  Service  for  Days  of  Humiliation,  abbreviated 
the  services,  by  leaving  out  words  and  short  passages,  where 
the  fulness,  or  amplification  of  the  original  admitted  of  this 
course.  But  in  no  case  has  any  subject,  or  idea,  we  think  been 
omitted. 

7th.  A  Prayer  has  been  added  to  the  Service  for  Infant 
Baptism,  at  the  conclusion  of  the  service.  There  is  none  in  the 
original,  and  it  has  been  customary  for  the  Minister  to  conclude 
with  an  extempore  prayer. 

8th.  A  Service  for  the  Baptism  of  Adults,  has  been  added, 
there  being  none  in  our  French  editions  of  1737  and  1772,  nor 
in  the  English  edition  of  1836.  This  has  been  taken  in  part 
from  Liturgies  now  used  in  France,  and  in  part  from  our  Form 
for  Infant  Baptism.  It  is  altogether  selected. 

gth.  Four  new  Canticles  have  been  added,  these  being  the 
67th,  looth,  io3rd  and  isoth  Psalms  of  David. 

loth.  We  have  copied  into  this  edition,  as  had  been  done  into 
the  former,  from  the  Book  of  Common  Prayer  of  the  Protestant 
Episcopal  Church,  the  Service  for  the  Burial  of  the  Dead.  In 
the  old  French  Liturgies  there  are  no  services  provided  for 
Interment,  in  consequence  of  the  legal  enactments  of  that  day, 
against  public  Protestant  Burial.  We  are  in  possession  of 


The  Huguenot  Prayer  Book.  209 

several  Services  for  the  Burial  of  the  Dead,  now  used  in  the 
Protestant  Churches  of  France;  but  they  are  all  modern,  and 
would  require  changes  to  adapt  them  to  the  usages  of  our 
country.  Under  these  circumstances,  a  majority  of  the  Com- 
mittee deemed  it  inexpedient  to  depart  from  the  selection  made 
for  the  edition  of  1836. 

nth.  With  this  edition  is  printed,  in  French  and  English,  the 
Confession  of  Faith  of  the  Reformed  Churches  of  France, 
adopted  by  the  First  National  Synod  held  in  Paris,  in  the  year 
1559.  The  translation  is  that  made  by  the  Committee  of  our 
Church,  and  printed  in  1828.  There  is  another  translation  in 
Quick's  Synodicon.  This  Confession  was  published,  with  a 
Preface,  in  1566.  It  was  also  signed  and  ratified  in  the  National 
Synod  at  Rochelle,  in  1571,  (the  year  before  the  massacre  of  St. 
Bartholomew,)  by  Jane,  Queen  of  Navarre;  Henry,  Prince  of 
Berne;  Henry  de  Bourbon,  Prince  of  Conde  ;  Louis,  Count  of 
Nassau  ;  and  Sir  Gaspard  de  Colligni,  Lord  High  Admiral  of 
France.  Of  this  Confession,  according  to  Quick,  there  were 
three  originals  on  parchment ;  one  kept  at  Geneva,  one  at  Pau 
in  Berne,  and  the  third  in  the  Archives  of  the  City  of  Rochelle. 

In  the  work  thus  reported,  we  have  had  the  aid  first,  of  the 
Rev.  C.  W.  Howard,  and  afterwards  of  the  Rev.  Geo.  H.  W. 
Petrie,  our  Pastors ;  in  addition  to  the  counsel  and  co-operation 
of  both  in  the  revision. 

We  are  indebted  to  the  former  for  the  labour  of  writing  out 
the  corrections  of  the  first  edition  in  an  interleaved  copy  ;  and 
to  the  latter,  for  collating  and  preparing  afterwards  the  whole 
work,  in  its  proper  order,  for  the  printer,  and  superintending 
the  printing,  at  considerable  cost  of  time  and  labour.  To  both 
of  these  gentlemen,  therefore,  our  thanks  are  justly  due. 

DANIEL  RAVENEL, 

Chairman. 
Charleston,  gth  May,  1853. 

The    Liturgy    referred    to    in    the    above     report, 
appeared  in    1853,  from  the  Steam  Power  Press  of 


2io  Early  Prayer  Books. 

Walker  and  James,  of  Charleston,  in  a  duodecimo 
volume  of  226  pages.  The  book  is  in  English 
except  the  last  sixteen  pages  that  contain  in  forty 
Articles,  the  Confession  of  Faith,  made  by  common 
consent  of  the  Reformed  Churches  of  the  Kingdom 
of  France.  There  are  two  columns  to  the  page, 
the  one  on  the  right  being  printed  in  English,  and 
the  one  on  the  left  in  French. 

An  octavo  form  of  this  Prayer  Book  was  issued 
in  1869,  by  Charles  M.  Cornwell,  of  247  Pearl 
Street,  New  York  City.  On  the  reverse  of  the 
title  page  we  read,  "Reprint  of  the  edition  of 
1836."  The  book  is  substantially  the  same  as 
the  first  edition.  The  spacing  of  the  words  is 
better  in  1869  than  in  1836.  The  typographical 
execution,  arrangement  of  headings,  and  the  general 
printing  of  the  1869  book  are  more  modern.  This 
accounts  for  the  fact  that  in  the  body  of  the  work 
of  1836  there  are  128  pages,  while  in  that  of  1869 
there  are  144  pages.  A  thorough  collation  reveals 
no  changes  in  the  text,  except  an  occasional  vari- 
ation in  punctuation  and  spelling. 


OF 


ppfpr's  (fiurrlj, 


Til!1. 


CONTAINING 


OF  PUBLIC  WORSHIP:      THE  FUNERAL  SERVICE; 


Till'  ORDER  OF   ADMINISTERING     HORNXNO  AND  EVENING  PRAYEB8 


BAPTISM; 

TUG  ORDER  OF  PUBLICLY  RE- 
CEIVIXG  KAPTIXKO  TKR-ONS 
TO  THE  FELLOWSHIP  OK  THE 
CnUUCH; 

THE  ORDER  OF  ADMIN'ISTERIXG 
THE  LORD'S  SV1TER ; 

THE  MARRIAGE  SERVICE; 


FOR  FAMIUKS; 

A   P  S  A  L  T  K  R ,    FOR    RESPONSIVE 
READING; 

THE    KICENE    AND    ATHANASIAK 
CREEDS; 

j> 

PSALMS    AND     IIYMXS,    WITH 

TUXES,  FI»R  CONGREGATION- 
AL !SING1X(;. 


ROCHESTER: 
PRINTED    FOR    ST.    PETER'S    CH*URCH, 

RY     LEE,     MANN,     &     Co. 


1855. 


Fac-simile  of  the  title  page  of  the  first  edition  of  the  Church  Book  of  St.  Peter': 

Church,  Rochester,  New  York.     Issued  by  Lee,  Mann  &  Co.  in  1855. 

Exact  size. 


PRESBYTERIAN   PRAYER  BOOKS. 


THE  Presbyterians,  though  usually  strenuous  for 
the  freedom  of  extemporaneous  prayer,  have  left 
themselves  upon  record  concerning  the  value  of 
precomposed  forms  of  devotion.  Forty  years  ago 
Rev.  Mr.  Baird  wrote  "Eutaxia,"  a  plea  for  a 
liturgy,  based  on  the  argument  that  historically 
Presbyterianism  has  not  ignored  the  use  of  prayer 
books,  as  Calvin,  Knox  and  other  early  repre- 
sentatives of  that  faith  prepared  liturgies. 

When  the  Presbyterians  of  Rochester,  New  York, 
organized  a  congregation  in  1853,  under  the  name 
of  St.  Peter's  Church,  they  adopted  an  order,  or 
form  of  worship,  that  was  chiefly  the  work  of  Rev. 
Leonard  W.  Bacon,  D.D.  The  book  is  a  square 
1 2 mo.  It  is  divided  into  two  parts.  The  first  part 
of  thirty-six  pages  contains,  An  Order  of  Public 
Worship,  and  occasional  Services.  Morning  Service 
begins  with  this  note : 

5[  The  congregation  stand  during  the  Doxologies,  at  the  close  of  the 
first,  and  of  the  last  singing;  during  the  Salutation  and  Bene- 
diction ;  during  the  saying  of  the  Creed  (when  it  is  used) ;  and 
during  the  Prayers. 

211 


212  Early  Prayer  Books. 

The  order  of  service  is  introduced  by  a  Chant 
ending  with  the  Gloria  Patri.  Then  follow,  Salu- 
tation in  Scripture  sentences,  Invocation,  Lord's 
Prayer,  Psalter,  Hymn,  Ten  Commandments,  Con- 
fession and  Prayer,  Chant,  Reading  from  the 
Scriptures,  Apostles'  Creed,  Special  Prayer,  Hymn, 
and  Benediction.  The  Afternoon  or  Evening  Service 
is  a  shortened  form  of  that  given  for  the  Morning. 
The  next  place  is  assigned  to  Order  of  Baptism 
of  Children.  This  is  the  arrangement:  Chant, 
Address  to  Parents,  Prayer,  Baptism,  Chant,  Special 
Prayer,  Hymn  and  Sermon.  The  Order  of  the 
Baptism  of  Adults,  is,  Address  to  the  Candidates, 
Apostles'  Creed  and  Baptism.  Order  of  Receiving 
Baptized  Persons  to  the  fellowship  of  the  Church, 
consists  of  an  Address,  Benediction  and  Hymn. 
The  Order  of  Administering  the  Lord's  Supper  is 
conducted  as  follows:  Chant,  Salutation,  Invocation, 
Lesson  from  the  Psalter,  Hymn,  Ten  Command- 
ments, Confession  and  Prayer,  Chant,  Reading  from 
the  Scriptures,  Apostles'  Creed,  Special  Prayer, 
Hymn,  The  Blessing,  The  Breaking  and  Distribution 
of  the  Bread,  The  Giving  of  Thanks,  The  Distri- 
bution of  the  Wine,  Hymn  and  Benediction.  At 
the  end  are  given  the  words  of  Institution,  as 
recorded  by  St.  Matthew,  St.  Mark,  St.  Luke  and 
St.  Paul.  The  Marriage  Service  is  outlined  thus: 


Presbyterian  Prayer  Books.  213 

Chant,  Reading  of  Scripture,  Address  at  the  dis- 
cretion of  the  Minister,  Charge  to  Congregation, 
Questions  to  the  Contracting  Parties,  Prayer, 
Pledges  of  the  Man  and  Woman,  Prayer  and  Bene- 
diction. These  are  the  words  used  at  the  reception 
of  the  ring: 

"It  is  the  visible  token  of  the  most  endearing  of  all  earthly 
relations.  It  speaks  of  vows  never  to  be  recalled.  It  remains 
through  life  the  silent  witness  of  the  fidelity  with  which  those 
vows  are  fulfilled.  Let  it  be  the  pledge  and  token  of  your  faith, 
and  the  symbol  of  your  mutual  love." 

The  Funeral  Service  is  in  this  form:  Chant, 
Salutation,  Lord's  Prayer,  Lesson  from  the  Psalter, 
Chant,  Prayer,  Reading  of  Scripture,  Address, 
Prayer,  Hymn,  Benediction.  At  the  grave  there 
is  a  shortened  form  of  the  Committal  Service.  Two 
and  a  half  pages  are  supplied  with  Morning  and 
Evening  Prayers  for  families.  A  note  reads: 

"The  following  prayers  are  in  chief  part  those  composed  by 
that  eminent  servant  of  God,  John  Calvin,  and  approved  by  the 
use  of  Christian  families  in  the  Reformed  Churches  of  Europe, 
both  at  the  present  time  and  for  many  generations  past.  They 
are  given  here,  not  as  being  preferable  to  the  free  utterance  of 
the  petitions  of  the  household  by  some  suitable  person  but 
in  order  that  when  for  any  reason  this  is  impracticable,  the 
duty  of  family  worship  may  by  no  means  be  neglected. 

The  use  of  these  prayers  ought  not  to  prevent  the  offering 
of  such  particular  petitions  as  the  special  circumstances  of  the 
household  may  require.  It  is  proper  that  the  prayers  should 
be  preceded  by  the  reading  of  a  portion  of  Holy  Scripture, 


214  Early  Prayer  Books. 

and  the  singing  of  a  hymn  ;  and  that  all  present  should  audibly 
unite  at  the  close  in  repeating  the  Lord's  Prayer." 

Part  II.  contains  the  Psalter  for  responsive  read- 
ing. This  is  not  divided  into  portions  for  the  days 
of  the  month  but  into  eighty-eight  lessons.  These 
are  drawn  chiefly  from  the  Psalms,  but  there  are 
also  selections  from  other  parts  of  the  Bible.  In 
the  last  two  lessons  are  the  Gloria  in  Excelsis  and 
the  Te  Deum.  After  the  Index,  or  Order  of 
Arrangement,  as  it  is  called,  we  have  on  three  and 
a  half  pages,  the  Nicene  and  Athanasian  Creeds. 
A  note  is  appended  which  states  the  Creeds  are 
inserted  ' '  for  the  interest  they  possess  as  historical 
documents."  The  Athanasian  Creed  is  spoken  of 
"as  a  standard  of  orthodoxy." 

After  this  we  have  Church  Music,  which  con- 
sists of  a  large  selection  of  Psalms  and  Hymns. 
Directions  for  the  use  of  this  Book,  embody  certain 
suggestions  concerning  congregational  singing,  made 
by  Dr.  Bacon. 

The  use  of  this  liturgy  was  received  with  favor. 
The  present  pastor,  the  Rev.  Alfred  J.  Hutton,  D.D., 
writes : 

"It  is  perhaps  ten  years  since  the  evening  service  was 
modified.  Nothing  could  induce  the  people,  however,  to  give 
up  or  change  their  morning  order.  Forty  years  ago  this 
Church  was  singular  in  this  respect,  and  widely  deemed  semi- 
Episcopal.  But  Presbyterians  are  coming  to  know  much  better 


Presbyterian  Prayer  Books.  21$ 

than  that.  We  are  now  only  singular  in  the  excellency  of  our 
order  as  compared  with  the  mongrel  affairs  that  have  been 
extemporized  for  so  many  of  our  Churches." 

This  Book  of  Church  Forms  has  seen  several 
issues.  The  edition  of  1864,  published  at  Rochester 
by  E.  Darrow  &  Brother,  is  an  octavo  volume  of 
204  pages,  and  is  printed  without  the  metrical 
Psalms  and  Hymns.  The  title  is  changed  to,  The 
Book  of  Worship.  In  nearly  every  part  of  the 
service  changes  have  been  made.  The  Psalter  has 
been  enlarged  to  104  Lessons,  made  up  exclusively  of 
the  Psalms.  Sentences  and  Anthems  for  the  Morn- 
ing Service  are  grouped  together.  The  Sentences 
are:  I.  Gloria.  II.  Sanctus.  III.  Angelic  Hymn. 
IV.  Revelation.  V.  Luke  xi.  28.  VI.  From  Psalm 
cxix.  VII.  From  Psalm  xix.  VIII.  From  Psalm  Ixxii. 
The  Anthems  are :  I.  Te  Deum.  II.  Venite.  III. 
Bonum  est  confiteri,  IV.  Malachi  i.  11.  The 
Anthems  for  the  first  part  of  the  Evening  Service 
are:  I.  Gloria  in  Excelsis.  II.  Benedictus.  III. 
De  profundis.  IV.  Qnemadmodum.  Those  for 
the  second  part  are:  I.  Benedic,  anima  mea.  II. 
Cantate  Domino.  III.  Jubilate  Deo.  IV.  Dens 
misereatur. 

In  the  Lord's  Supper  the  Gloria  in  Excelsis  is 
introduced,  and  the  Te  Denm  is  sung  just  before 
the  Benediction. 


216  Early  Prayer  Books. 

In  the  Marriage  Service  the  words  of  the  original 
edition  used  at  the  reception  of  the  ring  are  omitted, 
and  the  line,  "With  this  ring  I  thee  wed,"  etc.,  is 
restored. 

In  the  Order  for  the  Burial  of  the  Dead  the 
ninetieth  Psalm  is  appointed  as  the  Anthem.  The 
Office  for  the  Ordination  and  Installment  of  Elders 
and  Deacons  is  an  addition,  and  is  not  found  in 
the  book  of  1855.  The  Family  Prayers  are  not 
reprinted. 

The  greater  part  of  the  volume  is  occupied  with 
the  Psalter,  which  covers  167  out  of  the  entire  204 
pages.  The  translation  is  after  the  King  James' 
version.  The  direction  given  is  that 

' '  TVie  lesson  is  selected  by  the  minister  at  his  discretion.  But  tin 
lessons  are  so  arranged  that,  if  the  minister  prefer,  the  whole  Psalter 
may  be  read  through  in  one  year  at  the  morning  and  evening  service 
of  the  Lord's  Day." 


In  1857  Charles  Scribner,  of  New  York,  published 
a  volume  in  duodecimo  of  360  pages  with  this  title : 
"A  BOOK  OF  PUBLIC  PRAYER,  compiled  from  the 
AUTHORIZED  FORMULARIES  OF  WORSHIP  of  the 
PRESBYTERIAN  CHURCH,  as  prepared  by  the  re- 
formers Calvin,  Knox,  Bucer  and  others.  With 
Supplementary  Forms."  There  is  an  Advertisement 


Presbyterian  Prayer  Books.  217 

on  two  pages,  and  an  Introduction  on  fifteen  leaves. 
The  concluding  words  of  the  Introduction  read : 

"The  present  work  is  a  compilation  from  the  Liturgies  which 
were  prepared  by  Calvin,  Knox,  Bucer,  and  other  Divines  of 
the  Reformed  Church,  and  which  have  been  adopted  in  the 
various  branches  of  the  Church  on  the  continent  of  Europe, 
and  in  Great  Britain.  The  Liturgy  of  Calvin,  being  the 
original  formulary  from  which  all  the  others  were  draughted, 
is  taken  as  the  basis  for  the  ordinary  services  of  Divine  Worship 
and  the  Administration  of  the  Sacraments.  Selections  from 
other  forms  are  appended  to  each  of  these  Offices,  for  alternate 
use  or  occasional  substitution.  The  Directory  of  Worship  of 
the  Presbyterian  Church  is  quoted  wherever  appropriate,  for 
the  exhibition  of  the  manner  of  performing  these  services  ;  and 
the  more  essential  parts  are  given  in  full,  designated  by  marks 
of  quotation.  A  collection  of  Scriptural  prayers,  and  of  prayers 
from  other  sources,  adapted  to  special  occasions,  concludes  the 
work.  The  attempt  has  thus  been  made  to  place  within  the 
reach  of  the  ministers  and  laity  of  the  Presbyterian  Church  a 
complete  arrangement  of  the  various  forms  of  worship  instituted 
by  her  authority,  for  the  proper  discharge  of  the  solemn  duties 
of  the  sanctuary." 


The  name  of  the  writer  of  the  Introduction  or  of 
the  compiler  of  the  book  does  not  appear.  The 
Order  of  Divine  Service  on  the  Morning  of  the 
Lord's  Day  consists  of  Invocation,  The  Law, 
Response,  Invitation,  Confession  of  Sin,  Scripture 
sentences,  Selection  from  the  Psalms,  Hymn,  Read- 
ing of  Holy  Scripture,  Prayer  of  Supplication  and 
Thanksgiving,  The  Lord's  Prayer,  Hymn,  Sermon, 


218  Early  Prayer  Books. 

Prayer  of  Intercession,  Apostles'  Creed,  Hymn  and 
Benediction.  Other  Forms  for  the  Morning  Service 
on  the  Lord's  Day  maybe  used  instead  of  that  previ- 
ously given.  The  Order  of  Divine  Service  on  the 
Evening  of  the  Lord's  Day  is  arranged  on  the  same 
general  plan  as  that  for  the  Morning.  The  Litany 
is  appointed  for  the  Evening.  There  are  also  Other 
Forms  for  the  Evening  Service.  The  Manner  of 
Celebrating  the  Sacrament  of  the  Lord's  Supper 
is  a  long  service  on  sixteen  pages.  This  is  followed 
by  Other  Forms  for  the  Celebration  of  the  Lord's 
Supper.  These  forms  do  not  make  use  of  the 
Sursum  corda,  Prefaces,  Ter  Sanctus  and  Gloria  in 
Excelsis.  The  other  offices  of  the  book  are,  The 
Form  of  administering  the  Sacrament  of  Baptism, 
Other  Forms  for  administering  the  Sacrament  of 
Baptism,  The  Form  of  administering  the  Sacrament 
of  Baptism  to  adult  persons,  The  Form  for  admission 
of  Baptized  Persons  to  the  Table  of  the  Lord,  The 
Order  of  Service  for  a  Day  of  Humiliation,  Fasting 
and  Prayer,  The  Order  of  Service  for  a  Day  of 
Thanksgiving,  The  Office  for  the  Confirmation  of 
Marriage,  The  Burial  of  the  Dead,  The  Form  of 
Public  Excommunication,  The  Form  of  Public 
Repentance,  The  Form  for  ordaining  Elders  and 
Deacons,  The  Form  for  ordaining  Ministers  of  the 
Word  of  God,  The  Form  for  the  Installation  of  a 


THK   C',.M.»K   OF 


COMMON  PRAYER, 


AUJIISISTBATIy.X    OF 


THE   SAOIIAMENTS, 

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AS  AKX3DKD  BY  TIIK  \VK#TMIN5TKK  WVtXES 

Jj(  THIS   Koi'At  CtiM.Ml-iSIUN   OP   1O-1, 
A?J1>    IH    .VORKKMKST    WITH 

THK  DTRECTOKY  FOR  PUBLIC  WORSHIP 
09 

\  (Thurrh 


TX  THK  USITKf*  STATIC. 


PHILADELPHIA: 

WILLIAM  S.  A  ALFRED  MAUTIKX, 


Fac-simile  of  the  title  page  of  the  Presbyterian   Prayer  Book 

published  at  Philadelphia  lin  1864. 

Exact  size. 


Presbyterian  Prayer  Books.  219 

Pastor,  and  The  Office  for  the  Dedication  of 
a  Church.  Thirty-three  pages  are  assigned  to 
Scriptural  Prayers,  and  a  Comprehensive  Prayer 
chiefly  in  the  words  of  Scripture.  Next  are 
twenty-three  petitions  under  the  head  of  Sundry 
Occasional  Prayers.  The  Collects  are  ninety-five 
in  number.  A  note  in  the  Appendix  says:  "The 
Collects  here  given  are  taken  from  the  Book 
of  Common  Prayer  of  the  Church  of  England,  as 
revised  in  1689  by  the  Royal  Commissioners  ap- 
pointed in  the  reign  of  William  and  Mary."  The 
Appendix,  on  twelve  pages,  closes  the  book. 

The  Rev.  Charles  W.  Shields,  D.D.,  of  Princeton, 
has  written  much. in  favor  of  liturgies,  and  has  pre- 
pared Presbyterians  a  book  of  service.  It  was 
published  in  1864  by  William  S.  &  Alfred  Martien, 
of  Philadelphia.  It  is  a  thick  I2mo  volume  of  825 
pages.  Of  these,  637  pages  are  given  to  the  Prayer 
Book,  and  188  pages  to  "  Liturgia  Expurgata."  It 
bears  the  title  of,  "The  BOOK  of  COMMON  PRAYER 
and  administration  of  THE  SACRAMENTS,  and  other 
rites  and  ceremonies  of  the  Church,  as  amended  by 
the  Westminster  Divines  in  the  Royal  Commission 
of  1 66 1,  and  in  agreement  with  the  Directory  for 
Public  Worship  of  THE  PRESBYTERIAN  CHURCH  in 
the  United  States."  On  the  reverse  of  the  title 
page  is 


22O  Early  Prayer  Books. 

THE    EMENDATION    OF 
THE   BOOK   OF   COMMON    PRAYER. 

By  the  Presbyterian  Clergy,  commissioned  by  King  Charles 
the  Second  for  the  Revision  and  Alteration  of  the  Book  of 
Common  Prayer  at  the  Savoy  Conference,  in  the  year  of  our 
Lord,  sixteen  hundred  and  sixty-one. 

Thus  have  we  *  *  *  *  drawn  up  our  thoughts  and  desires  in  this 
weighty  affair;  wherein  we  have  not  the  least  thought  of 
depraving  or  reproaching  the  Book  of  Common  Prayer,  but  a 
sincere  desire  to  contribute  our  endeavors  towards  the  healing 
the  distempers,  and,  as  soon  as  may  be,  reconciling  the  minds  of 
the  brethren.  *  *  *  *  And  if  the  Lord  shall  graciously  please  to 
give  a  blessing  to  these  our  endeavors,  we  doubt  not  but  the 
peace  of  the  Church  will  thereby  be  settled,  the  hearts  of 
ministers  and  people  comforted  and  composed,  and  the  great 
mercy  of  unity  and  stability  bestowed  upon  us  and  our  posterity 
after  us. 

This  is  signed  by  ten  ministers,  headed  by 
Anthony  Tuckney,  D.D.  The  Table  of  Contents 
fills  a  page,  and  after  this  is  the 

PREFACE. 

It  has  been  the  wisdom  of  Presbyterian  Churches  from  the 
most  primitive  times,  and  in  all  countries,  to  keep  the  mean 
between  the  extremes  of  too  much  strictness  and  too  much 
license  as  to  the  particular  form  of  divine  worship,  and  the 
rites  and  ceremonies  to  be  used  therein  ;  insisting  only  upon 
those  general  rules  which  are  plainly  laid  down  in  the  word 
of  God,  and  neither  enjoining  nor  forbidding  many  laudable 
things  which  are  in  their  nature  indifferent  and  alterable,  lest 
while  striving  for  mere  outward  uniformity  and  decorum  they 
should  hinder  their  own  inward  growth  and  spirituality,  and 
sacrifice  that  liberty  wherewith  Christ  hath  made  his  people 
free. 


Presbyterian  Prayer  Books.  221 

Accordingly  we  find  that  while  the  general  practice  of  our 
Church,  both  in  England  and  Scotland,  has  leaned  toward  a 
Directory  rather  than  a  Liturgy,  yet  the  latter,  as  a  further 
help  to  devotion,  was  often  used,  and  only  resisted  and  fore- 
gone, when  in  connection  therewith  such  vain  superstitions  or 
questionable  ceremonies,  or  burdensome  statutes,  were  laid 
upon  men's  consciences  as  were  too  grievous  to  be  borne. 

By  what  undue  means  and  to  what  sorrowful  ends  the  ancient 
liturgy  contained  in  this  Book  of  Common  Prayer  —  notwith- 
standing the  same  had  been  lawfully  revised  by  a  Royal  Com- 
mission of  Presbyterian  and  other  Clergy,  with  a  view  to  its 
just  reformation  —  came  at  length,  without  the  pledged  alter- 
ations, to  be  so  rigorously  imposed,  has  been  long  known  to 
the  world,  and  we  care  not  here  to  remember.  But  inasmuch 
as  the  exceptions  and  emendations  of  those  learned  and  godly 
divines,  though  not  at  that  time  fairly  acted  upon,  are  still  upon 
record,  and  can  be  easily  applied,  and  since,  moreover,  the 
difficulties  and  dangers  which  then  beset  them,  no  longer  hinder 
us  in  this  land  and  age  of  greater  light  and  freedom,  it  would 
seem  but  reasonable  and  just,  that  the  book  as  they  would 
have  made  it,  or  as  nearly  as  may  be,  should  be  given  to  the 
inheritors  of  their  faith  and  doctrine,  as  well  for  a  memorial 
of  their  own  steadfast  orthodoxy  and  godliness,  as  for  a  model 
of  such  Public  Worship,  as  shall  be  not  only  decent  and 
orderly,  but  freed  from  much  that  was  vain,  erroneous  and 
superstitious. 

"And  albeit, "as  they  said,  "we  have  a  high  and  honorable 
esteem  of  those  godly  and  learned  bishops  and  others,  who 
were  the  first  compilers  of  the  public  liturgy,  and  do  look 
upon  it  as  an  excellent  and  worthy  work,  for  that  time,  when 
the  Church  of  England  made  her  first  step  out  of  such  a  mist 
of  popish  ignorance  and  superstition,  wherein  it  formerly  was 
involved  ;  yet — considering  that  all  human  works  do  gradually 
arrive  at  their  maturity  and  perfection,  and  this  in  particular, 
being  a  work  of  that  nature,  hath  already  admitted  several 
emendations  since  the  first  compiling  thereof — it  cannot  be 
thought  any  disparagement  or  derogation  either  to  the  work 


222  Early  Prayer  Books. 

itself,  or  to  the  compilers  of  it,  or  to  those  who  have  hitherto 
used  it,  if  after  more  than  a  hundred  years  since  its  first  com- 
posure, (and  more  than  two  hundred  years  since  its  last 
revision)  such  further  emendations  be  now  made  therein  as 
may  be  judged  necessary  for  satisfying  the  scruples  of  a 
multitude  of  sober  persons,  who  cannot  at  all,  or  very  hardly, 
comply  with  the  use  of  it,  as  now  it  is,  and  may  best  suit  with 
the  present  times,  after  so  long  an  enjoyment  of  the  glorious 
light  of  the  Gospel,  and  so  happy  a  reformation." 

And  so  little,  on  the  other  hand,  ought  it  to  be  imagined, 
that  our  Directory  for  Public  Worship — that  production  of  an 
Assembly  of  Divines  who,  for  learning,  wisdom  and  godliness, 
are  still  the  wonder  of  Christendom,  and  that  the  only  safe 
general  guide  to  the  whole  Church  throughout  its  now  diversi- 
fied condition — is  to  be  either  undervalued  or  hindered  if  it 
be  occasionally  combined  with  a  Liturgy  thus  resumed,  purified 
and  amended  by  the  very  men  who  first  framed  our  standards, 
and  at  length,  in  defence  of  the  truth  in  them,  suffered  the  loss 
of  all  things  for  Christ's  sake. 

Nor  could  the  use  of  the  book,  or  portions  of  it,  in  common 
with  any  sister  Churches  of  like  tradition  and  faith,  be  other 
than  pleasing  to  those,  in  every  communion,  who  are  ready  to 
rejoice  at  the  many  and  great  things  in  which  Christians  can 
agree  as  compared  with  the  few  and  small  things  in  which 
they  differ. 

And,  therefore,  it  is  earnestly  "hoped  that  the  whole  will  be 
received  and  examined  by  every  true  member  of  our  Church, 
and  every  sincere  Christian,  with  a  meek,  candid,  and  charitable 
frame  of  mind;  without  prejudice  or  prepossessions;  seriously 
considering  what  Christianity  is,  and  what  the  truths  of  the 
Gospel  are ;  and  earnestly  beseeching  Almighty  God  to  accom- 
pany with  his  blessing  every  endeavor  for  promulgating  them 
to  mankind,  in  the  clearest,  plainest,  most  affecting  and 
majestic  manner,  for  the  sake  of  Jesus  Christ,  our  blessed 
Lord  and  Saviour. 


Presbyterian  Prayer  Books.  223 

The  Tables,  and  Calendar  are  arranged  on  sixteen 
pages.  The  order  for  Daily  Morning  Prayer,  and 
that  for  the  Evening,  are  in  the  main  the  same  as  in 
the  Prayer  Book  of  the  American  Episcopal  Church, 
with  the  exception  of  the  omission  of  the  shorter 
Declaration  of  Absolution,  the  Benedicite,  and  the 
words,  "Priest"  and  "Bishop."  A  third  form  is 
provided  which  is  called,  The  Order  for  Divine 
Service  on  the  Lord's  Day. 

This  is  as  follows:  Psalm  cxxii.,  Collect  for 
Purity,  Lord's  Prayer,  Ten  Commandments  and 
responses,  Summary  of  the  Law  and  the  Prophets, 
Collect,  Epistle  and  Gospel  for  the  Day,  Responsive 
reading  of  the  Beatitudes,  Gloria  in  Excelsis, 
Apostles'  Creed  or  the  Nicene,  Litany,  General 
and  Special  Prayers,  Hymn,  Sermon,  Silent  Prayer, 
Hymn,  Prayer  and  Benediction. 

The  Collects,  Epistles  and  Gospels  for  the  year 
are  unchanged,  except  the  Epistles  and  Gospels 
for  the  Saints'  Days  are  not  included.  But  the 
Collects  for  the  Saints'  Days  are  printed  together, 
under  this  head :  Collects  in  reference  to  various 
sacred  events  and  persons  mentioned  in  Scripture. 
Lent  and  the  special  services  of  Holy  Week  are 
observed. 

In  the  Administration  of  the  Lord's  Supper  the 
words  of  institution  are  said  before  the  exhortation, 


224  Early  Prayer  Books. 

"Dearly  beloved  in  the  Lord,"  etc,,  the  shorter 
Declaration  of  Absolution  is  used,  and  all  the 
Proper  Prefaces  and  the  Gloria  in  Excelsis  are 
omitted.  The  form  for  administering  the  elements 
may  be  judged  from  this : 

Our  blessed  Lord,  the  same  night  in  which  he  was  betrayed, 
having  taken  bread,  and  blessed  and  broken  it,  gave  it  to  his 
disciples,  as  I,  ministering  in  his  name,  give  this  bread  unto 
you ;  saying,  Take,  eat :  this  is  my  body,  which  is  broken  for 
you  :  this  do  in  remembrance  of  me. 

Several  pages  of  Scripture  selections  are  given 
"to  be  repeated  at  intervals,  in  time  of  the 
Communion,  as  helps  to  the  devotion  of  the 
Communicants. ' ' 

In  the  Ministration  of  Public  Baptism  of  Infants  a 
rubric  states  that, 

"Infants  descending  from  parents,  either  both  or  but  one  of  them, 
professing  faith  in  Christ  and  obedience  to  him,  are  within 
the  covenant  of  promise,  and  are  to  be  baptized." 

In  this  office  the  Apostles'  Creed  is  in  the 
interrogatory  form  as  in  the  English  Prayer  Book. 
The  sign  of  the  cross  and  the  word  ' '  regenerate ' ' 
are  not  used. 

The  Catechism  is  that  of  the  Westminster  As- 
sembly. Following  this  is  the  Order  of  Admis- 
sion to  the  Lord's  Supper  of  Children  baptized  and 


Presbyterian  Prayer  Books,  225 

come  to  years  of  discretion.  This  is  a  shortened 
and  altered  form  of  Confirmation,  in  which  the 
Pastor  is  to  lay  "his  hand  upon  the  head  of  every 
one  severally  in  order  kneeling  before  him,  if  such 
be  his  discretion." 

In  The  Form  of  Solemnization  of  Matrimony,  the 
service  retains  the  Collect  and  long  exhortation  of 
the  English  Prayer  Book.  Unlike  the  latter  the 
Declaration  of  Absolution  is  left  out  of  the  Visitation 
of  the  Sick.  There  are  only  a  few  verbal  changes 
in  The  Order  for  the  Burial  of  the  Dead.  It  is 
preceded,  however,  by  this  rubric: 

*[  Here  it  is  to  be  noted,  that  the  Office  ensuing  is  not  to  be  super- 
stitioitsly  used,  as  if  for  the  benefit  of  the  dead,  but  only  for 
the  instruction  and  comfort  of  the  living. 

There  is  also  A  Form  of  Visitation  of  Mourners, 
to  be  used  at  funerals  in  private  houses.  A  number 
of  proper  lessons,  several  exhortations  and  a 
selection  of  seven  prayers,  constitute  the  service. 
A  Form  of  Public  Prayer  and  Humiliation,  contains 
introductory  sentences,  a  General  Confession,  proper 
psalms  and  lessons,  and  fourteen  prayers,  the  latter 
"to  be  used  as  the  occasion  requires."  This  is 
followed  by  A  Form  of  Public  Prayer  and  Thanks- 
giving, which  also  consists  of  proper  psalms  and 
lessons  with  twenty  prayers  bearing  upon  the  subject 


226  Early  Prayer  Books. 

of  thankfulness.  Five  pages  are  given  to  Forms 
of  Daily  Prayer,  "to  be  used  in  legislatures,  in 
the  army  and  navy,  in  schools  and  families,  and 
other  social  occasions."  Twenty-five  pages  are 
devoted  to  Various  Prayers  and  Thanksgivings, 
"to  be  used  as  the  occasion  requires."  The  final 
grouping  of  prayers  is  under  the  head  of  Thanks- 
givings, where  there  are  eighteen  petitions.  No 
Ordination  Service  is  provided.  The  Psalter  follows 
the  usual  Prayer  Book  translation. 

After  the  I5oth  Psalm  there  is  a  title  page 
worded:  "  LiTURGlA  EXPURGATA,  or  The  Prayer 
Book  Amended  according  to  The  Presbyterian 
Revision  of  1661,  and  historically  and  critically 
reviewed  by  Charles  W.  Shields,  D.D." 

On  a  separate  page  are  given  three  quotations, 
the  first  from  the  Preface  of  the  First  Prayer  Book 
in  1549,  the  second  from  the  Preface  of  the 
Presbyterian  Revisers  of  1661,  and  the  third  from 
the  Preface  to  the  Proposed  Prayer  Book  of  1786. 

After  these  extracts  we  have  the 

ADVERTISEMENT. 

This  Book  of  Common  Prayer  is  designed,  and  is  believed  to 
be  fitted,  to  promote  the  following  objects: 

i.  To  serve  as  a  memorial  of  those  learned  divines  of  the 
Westminister  Assembly  who,  as  Presbyters  and  Presbyterians 
in  the  Church  of  England,  were,  in  1645,  the  framers  of  the 


Presbyterian  Prayer  Books.  227 

Directory  for  Public  Worship,  and  in   1661  the  revisers  of  the 
Book  of  Common  Prayer. 

2.  To  furnish  private  members  of  the  Church  with  a  collection 
of  solemn  and  decorous  forms  of  devotion  which  have  been  used 
by  the  learned  and  pious  in  all  ages,  and,  as  here  presented,  are 
freed  from  the  peculiarities  that  render  other   editions   of   the 
Prayer  Book  unserviceable. 

3.  To  provide  a  manual  of  examples  and  materials  of  divine 
service  for  the  use  of  Pastors,  Ministers,  Theological  Students, 
Chaplains,   and   others   called    to   conduct   public  worship ;  and 
also,    for  the   use   of   any  congregations  desiring  to  combine  a 
Liturgy  with  the  Directory,  a  service-book  which,  besides  every 
other  liturgical  merit,  has  that  of  expressing  the  orthodoxy  and 
resting  upon   the  authority  of  the  framers  of   the  Wesminster 
Standards. 

4.  To  increase,   beyond   our   own   communion,    the   spirit   of 
catholicity  and  fraternity  among  such  Churches  of  the  Reform- 
ation as  originally  contributed  to  the  formation  of  the  Prayer 
Book,  by  restoring  to  more  general  use  those  ancient  formulas 
which  are  their  several  production  or  common  inheritance,  and, 
next  to  the  Holy  Scriptures,  the  closest  bond  of  their  unity. 

The  Supplementary  Treatise  of  the  Editor  is  designed  to 
give  the  warrant,  history,  and  analysis  of  all  that  the  Revised 
Prayer  Book  contains. 


This  historical  and  critical  review  is  closely 
printed  on  128  pages  and  abounds  with  foot 
notes.  The  trend  of  the  argument  may  be  antic- 
ipated by  the  headings  to  the  eight  chapters, 
namely :  The  Origin  of  the  Westminster  Di- 
rectory for  Public  Worship,  The  Presbyterian  Re- 
vision of  the  Book  of  Common  Prayer,  The  General 
Assembly's  Revision  of  the  Westminster  Directory, 


228  Early  Prayer  Books. 

Ministerial  Neglects,  and  their  Remedies,  under 
the  Directory,  Congregational  Neglects,  and  their 
Remedies,  under  the  Directory,  The  Consistency 
of  a  Free  Liturgy  with  the  Directory/ The  Warrant 
for  the  Presbyterian  Book  of  Common  Prayer,  The 
Historical  Materials  for  the  Presbyterian  Book  of 
Common  Prayer,  and  The  Historical  and  Critical 
Analysis  of  the  Amended  Presbyterian  Prayer  Book. 
There  are  four  Appendices,  printed  on  fifty-two 
pages.  They  refer  to  the  following:  A  Chrono- 
logical List  of  the  Principal  Liturgical  and  Historical 
Documents  connected  with  the  compilation  and 
revision  of  the  Prayer  Book,  and  used  in  the 
preparation  of  this  edition,  The  Presbyterian  Ex- 
ceptions against  the  Book  of  Common  Prayer  in 
1 66 1,  with  Notes  tracing  their  previous  and  sub- 
sequent history,  A  General  Index  to  the  Historical 
Sources  of  the  Offices  in  the  Presbyterian  Prayer 
Book,  and  A  Tabular  View  of  the  Presbyterian 
Prayer  Book  as  compared  with  the  Episcopalian, 
Calvinistic,  Lutheran,  Mediaeval  and  Primitive 
Liturgies. 


HYMN  AXD  PRAYER-BOOK. 

For  the  Ufe  of  fuch  Lutheran  Churches 
as  life  the  Engliili  Language. 


Collected  by  JOJINC,  KL'N/E,  D.  D. 
Senior  of  the  Lutheran  Clergy  \-.\  the  Sta;e  of  New-York. 


Coll.  3,  16. 


NEW-YORK:— PRANTEB  AKO    SOLD  B 

HURT:N  AND  COMMARDINCLR. 

No.  450,  PEARL-STRKET. 

[}lfithPri?iltgs  o/Copy  Right.  1 

1795. 


Fac-simile  of  the  title  paare  of  the  Evangelical  Lutheran  Prayer  Book 

printed  by  Hurtin  &  Commardtnger,  of  New  York,  in  1795. 

Exact  size. 


PRAYER  BOOKS  OF  THE  EVANGELICAL 
LUTHERAN  CHURCH. 


THE  first  Prayer  Book  published  in  English  in  the 
United  States  for  the  use  of  Evangelical  Lutheran 
congregations  was  doubtless  the  i6mo  volume 
printed  by  Hurtin  &  Commardinger,  of  450  Pearl 
Street,  New  York,  in  1795.  It  is  both  a  Hymn 
and  Prayer  Book,  and  was  compiled  by  Rev.  John 
C.  Kunze,  D.D.,  who  on  the  title  page  is  referred 
to  as  the  "Senior  of  the  Lutheran  Clergy  in  the 
State  of  New  York."  The  reasons  for  the  publi- 
cation of  the  book  are  set  forth  in  the 

PREFACE. 

The  German  Churches  in  America  have  always  been  en- 
deavoring to  keep  up  their  language,  and  have  never  neg- 
lected the  proper  means  for  this  purpose.  They  have  erected 
everywhere  schools,  and  they  catechise  their  children  in 
German.  These  endeavors  are  founded  neither  in  a  con- 
tempt of  the  language  prevailing  in  this  part  of  the  world, 
nor  of  the  other  Protestant  religious  societies,  but  in  the 
nature  of  things.  Parents  arrive  in  this  country  without  a 
competent  knowledge  of  the  English.  They  either  find  German 

229 


230  Early  Prayer  Books. 

churches  established  or  they  come  in  such  numbers  to  a  place 
as  to  be  able  to  establish  them.  There  is  then  no  question 
about  the  language.  But  the  entrance  of  any  religious  society 
is  connected  with  an  implicit  engagement  to  be  and  remain  a 
supporter  of  it.  I  know  of  no  authority  commissioned  to  dis- 
charge any  one  from  this  obligation,  except  the  interference 
of  conscientious  scruples  about  the  salubrity  of  the  doctrine. 
Any  other  consideration  that  ever  induced  a  person  to  break 
up  the  membership  with  a  congregation,  was  a  violation  of 
honesty,  for  such  membership  is  founded  in  a  contract. 

From  these  two  circumstauces,  the  use  of  the  German 
language  and  the  obligation  spoken  of,  the  Germans  find  no 
inconvenience  in  the  most  parts  of  the  United  States,  where 
they  have  formed  such  congregational  union.  But  in  some  parts 
a  difficulty  begins  to  appear,  and  this  is  in  populous  cities, 
where  their  number  is  small,  and  in  some  country  districts, 
where  their  settlements  are  mixed  with  English  people.  Here 
the  children  of  German  parents,  being  not  in  the  least  aided 
by  any  German  conversation  in  common  life,  and  in  some 
places  not  even  enjoying  an  uninterrupted  church  service 
every  Sunday,  do  not  find  the  means  supplied  by  the  schools, 
which  teach  the  German,  sufficient  to  render  the  German 
church  service  useful  to  them.  The  result  of  this  observation 
is  not  with  us,  that  they  must  quit  their  connection,  this  would 
be  a  moral  impossibility  for  the  most  of  them.  For  they  have, 
at  their  confirmation,  entered  the  solemn  promise  of  faithfulness 
as  long  as  they  find  the  doctrine  consonant  to  Scripture :  but  that 
the  use  of  the  English  in  such  places  and  congregations  ought 
to  be  connected  with  the  German,  and  this  both  in  the  church 
and  school,  as  the  French  Huguenots  do  in  all  chief  cities  of 
Germany,  with  the  French  and  the  German.  As  this  has  been 
done  already  in  some  Lutheran  congregations  in  New  Jersey, 
and  in  this  state,  this  little  collection  is  intended  to  be  offered 
to  the  evangelical  brethren  for  their  use  in  the  above  mentioned 
purposes,  in  case  it  meets  their  approbation. 

Most  all  of  the  hymns  are  translations  from  the  German, 
and  were  used  before  in  their  churches.  All  except  those  in 


Lutheran  Prayer  Books.  231 

the  appendix  are  taken  from  printed  books,  particularly  the 
German  Psalmody,  printed  in  London,  and  reprinted  at  New 
York,  by  H.  Gaine,  1756,  with  which  many  serious  English 
persons  have  been  greatly  delighted ;  and  from  an  excellent 
collection  of  the  Moravian  Brethren,  printed  in  London,  1789. 
In  the  appendix  only  I  have  taken  the  liberty  to  add  a  few  of 
my  own,  and  of  the  Rev.  Messrs.  Ernst's  and  Strebeck's,  both 
translations  and  original  compositions. 

The  translation  of  the  Liturgy,  Catechism,  and  Order  of 
Salvation  is  done  by  my  worthy  assistant  in  preaching,  Mr. 
Strebeck,  and  the  rest  added  by  myself,  except  the  Prayers, 
which  are  taken  from  Jos.  Alleine's  excellent  little  work,  "An 
Alarm  to  Unconverted  Sinners."  It  was  the  intention,  likewise, 
to  add  the  Augustan  Confession,  and  Mr.  Strebeck  has  actually 
translated  it  from  the  Latin.  But  a  disinclination  to  swell  the 
size  of  the  book  was  at  this  time  preponderating.  It  is,  however, 
ready,  and  can,  at  the  desire  of  any  one  who  would  not  spare  the 
expenses,  be  printed  singly. 

May  the  adorable  Lord  and  Master,  whose  Church  has  always 
been  used  and  inclined  to  sing  his  praises,  and  who  inhabits  the 
praises  of  his  Israel,  deign  these  endeavors  of  a  portion  of  his 
blessings,  that  with  this  little  book  in  the  hand,  and  the  contents 
in  the  heart,  many  souls,  families  and  congregations  may  worship 

him  in  the  beauty  of  holiness. 

J.  C.  KUNZE. 


Three  hundred  pages  of  the  book  are  devoted  to 
hymns  arranged  according  to  the  order  of  the 
Ecclesiastical  year.  The  Liturgy  starts  out  with  a 
new  numbering  of  the  pages.  Morning  service 
begins  with  a  hymn,  followed  by  a  short  Exhor- 
tation and  Confession.  The  latter  is  expressed  in 
the  singular  number.  There  is  no  Absolution. 


232  Early  Prayer  Books. 

After  a  few  versicles,  follow  a  prayer,  the  reading 
of  the  Epistle,  a  hymn  and  sermon.  After  the 
sermon,  is  read  the  Universal  Church-Prayer,  which 
extends  to  over  three  pages.  Instead  of  this  the 
Litany  may  be  used.  This  is  placed  among  the 
metrical  hymns,  and  is  the  same  as  the  version 

• 

found  in  the  English  Prayer  Book.  The  Baptismal 
and  Burial  services  are  short,  and  in  their  structure 
resemble  the  Episcopal  forms.  The  Sacrament  of 
the  Lord's  Supper  does  not  seem  to  follow  any 
ancient  model,  but  has  a  uniqueness  of  its  own. 
It  opens  with  three  questions  put  to  the  communi- 
cants in  which  they  are  directed  to  answer  in  the 
affirmative.  Then  follow  Confession  of  Sin  and 
Absolution.  A  long  address  or  exhortation  pre- 
cedes the  consecration.  The  Gloria  in  Excelsis  is 
not  used,  nor  any  of  the  Creeds,  in  this  service. 
The  next  place  is  given  to  the  Epistles  and 
Gospels  on  seventy-one  pages.  Luther's  Catechism 
is  printed  on  twelve  pages.  Then  we  have  Funda- 
mental Questions,  The  Order  of  Salvation  in  sys- 
tematical connection,  and  The  Christian  Duties. 
A  Short  Account  of  the  Christian  Religion,  is 
treated  of  in  twelve  divisions,  printed  on  twenty- 
one  pages.  A  Short  Account  of  the  Lutheran 
Church  is  on  ten  pages.  The  Seven  Penitential 
Psalms  are  followed  by  four  long  prayers  for  family 


Lutheran  Prayer  Books.  233 

use,  and  the  end  of  the  book  is  reached.  In  the 
total  there  are  463  pages. 

In  the  year  1868,  the  German  Evangelical 
Lutheran  Ministerium  of  Pennsylvania  and  adjacent 
states,  copyrighted  the  "Church  Book."  It  was 
printed  by  Sherman  &  Co.,  of  Philadelphia,  in 
duodecimo.  The  title  page  states  that  the  volume 
is  issued  "By  authority  of  the  General  Council  of 
the  Evangelical  Lutheran  Church  in  America." 

After  ten  pages  of  Tables  the  book  begins  with 
The  Order  of  Morning  Service.  The  words,  "In 
the  Name  of  the  Father,"  etc.,  are  said  by  the 
Minister  "standing  before  the  altar."  The  Invi- 
tation to  a  Confession  of  Sins,  the  Versicles,  Con- 
fession and  Absolution,  follow.  Then  is  said  or 
sung  the  Introit  ' '  for  the  Day  or  Season  of  the 
Church  Year,  or  a  general  Introit."  After  the 
Kyrie,  the  Gloria  in  Excelsis,  the  Te  Deum,  or 
"another  hymn  of  Praise,"  is  sung.  Then  is  said 
by  the  Minister, 

' '  The  Collect  appointed  for  the  Day  or  Season  of  the  Church  Year  or 
one  of  the  general  or  special  Collects.  A  Versicle  may  precede  the 
Collect  if  there  is  no  Communion." 

At  the  end  of  the  Epistle  for  the  Day,  a  Hallelu- 
jah with  a  Sentence  is  said  or  sung.  The  Sentences 
are  arranged  for  Advent,  Epiphany,  Passion  Week,* 


234  Early  Prayer  Books. 

Easter,  Pentecost  and  the  Sundays  after  Trinity. 
Following  the  Gospel  for  the  Day,  the  response 
is  made,  "Praise  be  to  Thee,  O  Christ."  At  this 
point  the  Apostles'  or  Nicene  Creed  is  said  or  sung 
and  always  the  latter  Creed  at  the  time  of  the 
Holy  Communion.  In  both  symbols  the  word 
"Catholic"  is  changed  to  "Christian."  After  a 
hymn  is  the  sermon.  The  sermon  ended,  the  Min- 
ister says,  "The  peace  of  God,"  etc.,  and  while  he 
goes  to  the  altar  the  congregation  sing,  "Create  in 
me  a  clean  heart,  O  God,"  etc.  If  there  be  no 
Holy  Communion  a  General  Prayer  with  special 
supplications  and  intercessions  may  be  said,  or  the 
Litany,  the  Suffrages,  a  selection  from  the  general 
or  special  Collects,  or  "any  other  suitable  prayer." 
The  remainder  of  the  service  consists  of  the  Lord's 
Prayer,  the  Offerings  of  the  Congregation,  a  Hymn, 
the  Doxology  and  the  Benediction.  The  Holy 
Communion  has  the  second  place  in  the  book, 
following  directly  the  Morning  office.  The  Eucha- 
ristic  rite  begins  with  a  hymn,  after  which  the 
Minister  says,  "The  Lord  be  with  you."  Then 
we  have  the  Sursum  Corda,  the  proper  Preface, 
and  the  Ter  Sanctus.  An  Exhortation  is  given  to 
the  communicants,  and  "then  the  Minister  turning 
to  the  altar,  and  extending  his  hands  over  the  bread 
and  wine,"  says  the  Lord's  Prayer  and  the  words 


LutJieran  Prayer  Books.  235 

of  consecration.  The  Agnus  Dei  ended,  the  dis- 
tribution of  the  elements  begins,  "  the  communicants 
kneeling  or  standing  at  the  altar."  At  the  giving 
of  the  bread,  the  Minister  says:  "Take,  eat,  this 
is  the  Body  of  our  Lord  Jesus  Christ,  which  was 
given  for  you  ;  may  it  strengthen  and  preserve  you 
in  the  true  faith  unto  everlasting  life,"  and  at  the 
giving  of  the  cup:  "Take  and  drink,  this  is  the 
Blood  of  our  Lord  Jesus  Christ,  which  was  shed  for 
you  and  for  many  for  the  remission  of  sins ;  may 
it  strengthen  and  preserve  you  in  the  true  faith 
unto  everlasting  life." 

After  all  have  communicated  the  Nunc  dimittis 
is  sung,  a  versicle  said  and  a  prayer,  the  doxology 
sung,  another  versicle  and  the  benediction.  The 
Order  of  Evening  Service  begins  with  one  of  five 
Invitatories  or  a  Psalm  from  the  Selections.  Then 
follow,  Confession  of  sins,  Kyrie,  the  Absolution, 
\h&Magnificat,  "or  some  other  Canticle,  Psalm  or 
Hymn  of  Praise,"  versicle,  reading  of  the  festival 
general  or  special  Collects,  one  or  more  lessons  of 
Scripture,  the  Apostles'  Creed,  Sermon,  Psalm  or 
Hymn,  Litany,  Suffrages,  or  selection  of  Collects, 
Lord's  Prayer,  Offering,  hymn,  doxology  and  bene- 
diction. Six  pages  are  given  to  the  Versicles,  fifty- 
four  in  number. 

The    Introits    and    Collects    are    printed    on    fifty 


236  Early  Prayer  Books. 

pages,  and  apply  not  only  to  the  Sundays  of  the 
Christian  year,  and  the  days  of  Holy  Week,  but 
also  to  the  Festival  of  the  Reformation,  a  Day  of 
Humiliation  and  Prayer,  a  Day  of  General  or 
Special  Thanksgiving,  the  Presentation  of  Christ, 
the  Annunciation,  the  Visitation,  Evangelists', 
Apostles'  and  Martyrs'  Days,  and  St.  Michael's 
Day. 

General  and  Special  Collects,  seventy-five  in 
number  on  twenty-four  pages,  cover  a  large  variety 
of  subjects  of  devotion. 

General  Prayers  for  morning  or  evening  service, 
are  divided  into  five  sections,  the  first  being  the 
Litany,  and  the  last  The  Bidding  Prayer. 

The  Augsburg  Confession  of  Faith,  on  thirty- 
eight  pages,  is  followed  by  The  Small  Catechism 
of  Dr.  Martin  Luther,  on  twenty  pages. 

The  Canticles,  four  in  number,  may  be  sung  in 
place  of  the  Gloria  in  Excelsis  if  there  be  no  Holy 
Communion,  or  instead  of  the  Magnificat. 

A  Selection  of  twenty-seven  Psalms  ends  the 
Prayer  Book.  The  Hymns  in  metre  fill  much 
space  and  are  588  in  number.  "The  Church 
Book"  has  in  the  total  649  pages. 

The  Liturgy  of  1868  has  been  much  enlarged 
and  improved  in  the  scope  of  its  services  by  the 
publication  of  later  editions.  In  "  The  Church 


Lutheran  Prayer  Books.  237 

Book"  now  in  use  there  is  a  Preface,  which  is 
interesting  as  it  gives  the  genesis  of  Lutheran 
forms.  For  this  reason  it  is  here  repeated  in 
full: 

PREFACE. 

Early  in  the  period  of  the  great  Reformation  of  the  Sixteenth 
Century,  the  Lutheran  Reformers  began  to  revise  and  purify 
the  Service  of  the  Church,  as  well  as  its  Doctrines,  and  to 
introduce  the  language  of  the  people  in  public  Worship. 
Luther  led  the  way  in  this  work,  in  1523,  by  his  Treatises: 
"  Of  the  Order  of  Divine  Service  in  the  Congregation"  and,  later 
in  the  same  year,  his  "Form  of  the  Mass  and  of  Communion 
for  the  Church  at  Wittenberg."  John  Bugenhagen,  chief  Pastor 
at  Wittenberg,  also  published  "An  Order  of  Christian  Mass,  as 
it  is  held  at  Wittenberg,  1524;"  and  in  December  of  that  year, 
Conrad  Rupff,  the  Chapel  Master  of  the  Duke  of  Saxony, 
and  especially  his  assistant  and  successor,  John  Walther,  aided 
Luther  in  arranging  Music  for  the  service  in  German,  and 
the  whole  chapel  came  from  Torgau  to  take  part  in  its  intro- 
duction. In  1525,  Doeber's  Evangelical  Mass  was  introduced 
at  Niirnberg,  and  the  "  Teutsch  Kirchenambt"  at  Strasburg. 
"The  Order  of  Government  and  Worship"  for  the  Duchy  of 
Prussia  was  issued  in  1525  ;  that  for  Brunswick,  in  1528  ;  that 
for  Hamburg,  in  1529;  and,  during  the  next  few  years,  a  large 
number  of  cities  and  countries  in  Germany  issued  their  German 
Orders  of  Service.  In  1533,  three  Orders  of  great  importance 
appeared :  that  for  Brandenberg-Niirnberg ;  that  for  the  city 
and  jurisdiction  of  Wittenberg  (which  superseded  the  Orders 
personally  issued  by  Luther  and  Bugenhagen,  and  was  there- 
after used  by  them) ;  and  that  for  the  whole  of  Electoral  Saxony, 
in  the  Visitation  Articles. 

In  the  multitude  of  these  works,  the  directions  for  the  Services 
of  Worship  were  not  entirely  the  same  in  every  instance ;  but, 
after  a  time,  there  appeared  in  Saxony,  and  throughout  the 
countries  North  of  it,  the  most  generally  accepted  type  of 


238  Early  Prayer  Books. 

Lutheran  Liturgies.  After  the  death  of  Duke  George,  when 
the  Reformation  found  place  in  the  Duchy  of  Saxony,  Justus 
Jonas  prepared  the  Order  of  Government  and  Worship,  1539. 
He  was  aided  by  Spalatin,  Cruciger  and  Myconius,  in  con- 
sultation with  all  the  Saxon  theologians,  This  at  once  and 
permanently  became  a  standard  of  Lutheran  Service.  To  this 
class  of  Liturgies  belong  also  those  of  Mecklenburg,  Luneburg, 
Calenberg,  and  of  many  North  German  cities  and  states,  in 
their  successive  editions,  in  the  preparation  of  which  Bugen- 
hagen,  Melanchthon,  Chemnitz,  Andreas,  Arndt,  and  other 
illustrious  men,  had  part. 

These  Lutheran  Liturgies  were  not  original  works,  created 
by  the  Reformers.  They  were  chiefly  Revisions  of  the  Services 
in  use  in  the  Churches,  only  translated  into  the  language  of 
the  people.  Some  changes  were  made.  The  Sermon  was 
assigned  a  greatly  increased  importance,  and  the  purity  of 
doctrine  was  carefully  considered  and  guarded.  What  the 
Reformers  deemed  contrary  to  the  pure  teaching  of  Holy 
Scripture  they,  of  course,  removed.  Church-song  took  a  new 
and  higher  place ;  and  here  and  there  a  few  things  were  added, 
as  the  General  Prayer  and  the  Exhortation  to  Communicants 
at  the  Lord's  Supper.  But  everything  deemed  pure  and 
Scriptural  was  retained,  and  in  the  same  order  of  parts;  so 
that  the  whole  outline  and  structure  of  the  Services  of  the 
Western  Church  for  a  thousand  years  before  the  Reformation 
were  preserved,  and  the  continuity  of  the  pure  Service  of  the 
Ancient  Church  remained  unbroken. 

The  entire  series  of  Introits,  Collects,  Epistles  and  Gospels 
retained  in  the  Lutheran  Service  was  completed,  after  some 
centuries  of  growth,  in  the  reign  and  dominion  of  Charlemagne. 
Although  differing  somewhat  from  the  Roman  Missal,  it  was 
in  use  in  Germany  up  to  the  time  of  the  Reformation,  and 
until  set  aside  by  the  Council  of  Trent.  Of  the  Sunday  Collects, 
there  are  but  few,  if  any,  which  have  not  been  in  continuous 
use  for  more  than  twelve  hundred  years.  With  some  variations 
as  to  the  days  for  which  they  are  appointed,  most  of  these 
beautiful  Collects  are  now  in  use  in  the  Lutheran  Churches 


Lutheran  Prayer  Books.  239 

of  Germany,  Denmark,  Norway,  Sweden,  the  United  States, 
and  wherever  scattered  throughout  the  world ;  in  the  Church 
of  England  in  all  parts  of  the  British  Empire ;  in  the  Protestant 
Episcopal  Church  in  this  country  ;  and  in  Latin  in  the  Roman 
Catholic  Churches. 

In  the  Providence  of  God,  it  was  allotted  to  the  Lutheran 
Church,  first  of  all,  to  revise,  purify,  and  translate  the  Church 
Service.  This  she  did,  not  for  herself  alone,  but  for  all  the 
Protestant  Christians  who  retain  any  part  of  the  old  Order 
of  Worship.  The  Lutheran  revision  of  the  Communion  Service, 
issued  in  many  editions,  in  many  states  and  cities,  had  been 
fully  tested  by  more  than  twenty  years  of  continuous  use  before 
the  revision  of  the  Service  made  by  the  Anglican  Church, 
first  issued  in  the  Prayer  Book  of  Edward  VI.,  1549. 

Between  this  first  Prayer  Book  of  the  Church  of  England 
and  the  Lutheran  Service,  there  is  an  extremely  close  agree- 
ment. The  causes  whence  this  resulted  are  clearly  traceable. 
The  Sarum,  and  other  Anglican  Missals,  from  which  translations 
were  made,  agreed  almost  entirely  with  the  Bamberg,  Mainz, 
and  other  German  Missals,  all  alike  differing  from  the  Roman 
use.  Archbishop  Cranmer,  Primate  of  the  Anglican  Church, 
and  head  of  the  Commission  which  prepared  the  first  English 
Prayer  Book,  was  thoroughly  familiar  with  the  Lutheran  Service, 
having  spent  a  year  and  a  half  in  Germany  in  conference 
with  its  theologians  and  Princes,  and  was  on  intimate  terms 
with  Osiander,  while  he  and  Brentz  were  at  work  preparing 
the  Brandenburg-Niirnberg  Order,  in  1532.  Two  Lutheran 
Professors,  called  to  the  English  Universities,  took  part  in  the 
formation  of  the  English  Book  ;  one  of  whom,  Martin  Bucer, 
with  Melanchthon  and  others,  had  prepared  the  Revised  Order 
of  Cologne,  1543,  translated  into  English  in  1547,  and  largely 
followed  by  the  framers  of  the  Book  of  Edward  VI.  Moreover, 
during  the  years  from  1535  to  1549,  there  had  been  constantly- 
recurring  embassies  and  conferences  between  the  Anglican  and 
Lutheran  divines  and  rulers  touching  these  matters,  as  well  as 
unity  of  faith  on  the  basis  of  the  Augsburg  Confession. 

It    was   natural,    therefore,    that   the    first   and    best    Service 


240  Early  Prayer  Books. 

Book  of  the  Church  of  England  should  closely  resemble  the 
Lutheran  Service,  and  present  but  few  divergencies  from  it. 
And  should  the  Angelican  Church,  and  her  daughters,  return 
to  the  use  of  the  first  Book  of  Edward  VI.,  as  many  of  her 
most  learned  and  devout  members  have  ever  wished,  there 
would  be  an  almost  entire  harmony  in  the  Orders  of  Worship 
between  these  two  daughters  of  the  Reformation. 

The  Order  of  Service  here  presented  is  not  new.  Its  newest 
portions  of  any  consequence  are  as  old  as  the  time  of  the 
Reformation.  In  the  order  of  its  parts,  and  in  the  great  body 
of  its  contents,  it  gives  the  pure  Service  of  the  Christian  Church 
of  the  West,  dating  back  to  very  early  times.  It  embraces  all 
the  essentials  of  Worship  from  the  establishment  of  the  Christian 
Church  on  earth.  It  furnishes  the  forms  in  which  the  devotions 
of  countless  millions  of  believers  have  found  expression.  It  can 
lay  claim,  as  no  other  Order  of  Service  now  in  use  can,  to  be 
the  completest  embodiment  of  the  Common  Service  of  the 
pure  Christian  Church  of  all  ages,  and  may  be  tendered  to 
all  Christians  who  use  a  fixed  Order,  as  the  Service  of  the 
future  as  it  has  been  of  the  past. 

This  Service  in  the  English  language,  and  known  as  "The 
Common  Service,"  has  been"  prepared  in  compliance  with  the 
joint  action  of  the  three  General  Bodies  with  which  most  of 
the  Lutheran  Congregations  using  the  English  language  are 
connected ;  namely,  The  United  Synod  of  the  South,  the 
General  Synod,  and  the  General  Council.  No  personal  tastes 
or  private  preferences  have  been  allowed  to  govern  in  its 
formation.  The  aim  has  been  to  give  the  Lutheran  Service 
in  its  fullest  form  as  approved  and  arranged  by  the  men  whom 
God  raised  up  to  reform  the  Service  as  well  as  the  doctrine 
and  life  of  the  Church,  and  whom  He  plenteously  endowed  for 
the  purpose  with  the  gifts  of  His  Holy  Spirit. 

The  Rule  prescribed  by  the  three  General  Bodies  aforesaid, 
according  to  which  those  charged  with  the  preparation  of  this 
Service  were  to  be  guided,  and  by  which  all  questions  arising 
were  to  be  decided,  was:  "The  Common  Consent  of  the  Pure 
Lutheran  Liturgies  of  the  Sixteenth  Century  ;  and,  where  there 


Lutheran  Prayer  Books.  241 

is  not  an  entire  agreement,  the  Consent  of  the  largest  number  of 
those  of  greatest  weight." 

This  Rule  was  adopted  as  the  proper  historic  basis  for  such  a 
work,  and  that  on  which  alone  there  seemed  to  be  a  possibility 
of  agreement.  With  remarkable  unanimity,  also,  did  the  several 
committees  of  the  General  Bodies  named  come  to  the  conclusion, 
after  the  fullest  examination,  that  what  is  here  presented  is  in 
accord  with  the  Rule,  and  with  the  Books. 

Nevertheless,  no  Order  of  Service,  however  pure,  ancient,  or 
widely  observed,  can  be  made  absolutely  binding.  The  ordering 
of  the  Service  of  Worship  has  been  placed  by  Christ  in  the 
liberty  of  the  Church,  guided  by  his  Word  and  Spirit.  No 
human  traditions,  rites,  or  ceremonies,  instituted  by  man,  are 
essential  to  the  true  unity  of  the  Church,  or  necessary  to 
salvation,  and  hence  may  not  be  arbitrarily  laid  upon  Congre- 
gations. On  this  point  our  Confessions  are  very  clear:  "We 
believe,  teach  and  confess,  that  the  Church  of  God  of  every 
place  and  every  time,  has  the  power,  according  to  circumstances, 
to  change  such  ceremonies  in  such  manner  as  may  be  most 
useful  and  edifying;"  and  "we  reject  and  condemn  as  wrong, 
when  these  ordinances  of  men  are  urged  by  force  upon  the 
Congregation  of  God  as  necessary." 

Yet,  on  the  other  hand,  our  Confessions  are  equally  clear 
in  affirming,  that,  "It  is  pleasing  to  us  that,  for  the  sake  of 
unity  and  good  order,  universal  rites  be  observed  ; "  and  they 
further  add  :  "We  cheerfully  maintain  the  old  traditions  made 
in  the  Church,  for  the  sake  of  usefulness  and  tranquillity  ;  and 
our  enemies  falsely  accuse  us  of  abolishing  good  ordinances."* 
Our  Reformers  also  practically  showed  the  sincerity  of  this 
conviction  by  revising  the  ancient  Services,  purging  them  of 
the  dangerous  falsities  which  had  crept  into  them,  and  in 
establishing  the  Revised  Order,  with  slight  variations  here  and 
there,  in  every  Lutheran  land  and  city. 

While,    therefore,  these    General  Bodies  have  co-operated  in 


*  See   Augsburg   Confession,    Art.   vii. ;    Apology,   Chap.    iv.    33 ;   viii.    38,    39  ; 
Formula  of  Concord,  i.  Chap.  x.  4  ;  ii.  Chap.  x.  27. 


242  Early  Prayer  Books. 

the  preparation  of  "The  Common  Service,"  and  have  united 
in  commending  it  to  all  Lutheran  Congregations  using  the 
English  language,  they  likewise  agree  in  the  statement,  that 
it  is  not  for  them  to  impose  any  Order  of  Service  upon  Con- 
gregations, and  that  no  such  Order  should  be  used,  or  its  use 
insisted  on,  longer  than  it  serves  to  edification.  The  aim  has 
been  to  furnish  the  full  Lutheran  Service  for  all  who  wish 
to  use  it.  But  if,  at  any  time  or  place,  the  use  of  the  full 
Service  is  impracticable  or  undesired,  it  is  not  contrary  to 
Lutheran  principles  or  usage  to  follow  a  simpler  form,  in 
which  only  the  principal  parts  of  the  Common  Service,  in  their 
order,  are  retained. 

And  yet,  having  thus  ascertained,  determined,  and  set  forth, 
with  such  marked  accord,  what  is  the  full  Lutheran  Service, 
as  arranged  and  approved  by  the  highest  Lutheran  authorities 
from  the  beginning,  it  is  deemed  reasonable  to  expect,  and  the 
most  desirable  thing  to  be  done,  for  all  Lutheran  Congregations, 
as  they  find  themselves  in  condition  so  to  do,  to  conform  their 
public  Worship  as  nearly  as  possible  to  the  Order  which  has 
come  down  to  us  from  the  great  Reformers,  whose  cause  they 
claim  to  represent. 

It  was  the  widespread  and  commendable  desire  for  greater 
unity  and  uniformity  among  our  English  churches  that  moved 
this  work.  To  this  end  the  three  General  Bodies  named  entered 
into  joint  action  in  the  matter.  From  the  beginning  the  move- 
ment was  strongly  approved,  and  contemplated  with  particular 
favor.  And  it  would  seem  to  be  the  proper  outcome  from 
these  earnest  endeavors,  that  all  our  Congregations,  as  far 
and  as  fast  as  they  are  prepared  to  use  a  settled  Order  of 
Service,  should  accept  what  thus  comes  to  them  with  the 
highest  sanction  that  can  be  given  to  any  possible  forms  for 
the  rendering  of  our  Common  Christian  Worship. 

Beyond  question,  the  Lutheran  Service  deserves  to  be  placed 
alongside  of  the  Confession  of  Augsburg ;  the  one  being  the 
Central  Service,  as  the  other  is  the  Central  Confession,  of 
Protestant  Christendom.  Happy  the  day,  when  the  One, 
Holy,  Catholic,  Christian  Church  shall  unite  in  the  use  of  One 


Lutheran  Prayer  Books.  243 

Common  Order  of  Public  Worship,  and  join  in  One  Confession 
of  the  one  Lord,  one  Faith,  one  Baptism,  one  God  and  Father 
of  all,  Who  is  above  all,  and  through  all,  and  in  all.  And  to 
Him  be  all  Adoration,  Dominion,  and  Glory,  world  without  end. 

The  changes  introduced  into  the  ' '  Church  Book ' ' 
since  the  printing  of  the  first  edition  are  principally 
in  the  way  of  additions.  Thus  we  have  Early  Service 
or  Matins,  and  Evening  Service  or  Vespers,  as  well 
as  the  previously  arranged  order  for  morning  and 
evening.  Seventeen  pages  contain,  Invitatories, 
Antiphones,  Responsories  and  Versicles.  These 
are  adapted  to  Advent,  Christmas,  Epiphany,  the 
Passion  Season,  Easter,  Ascension  Day,  Whitsun- 
tide, the  Festival  of  the  Trinity,  the  Festival  of 
the  Reformation,  a  Day  of  Humiliation  and  Prayer, 
the  Festival  of  Church  Dedication,  the  Commemo- 
ration of  the  Dead,  and  "for  other  times."  The 
General  Prayers  have  been  increased  from  five 
sections  to  eight.  The  Selection  of  twenty- 
sevjen  Psalms,  is  replaced  by  the  entire  Psalter, 
and  the  Canticles  have  grown  from  four  to  twelve 
in  number.'  Under  the  head  of  Confessions  of  the 
Faith,  the  Athanasian  Creed  is  given  a  place  after 
the  Apostles'  and  Nicene  Creeds.  On  twenty-four 
pages  we  have  a  History  of  the  Passion  of  our 
Lord,  as  recorded  by  the  Four  Evangelists,  for  the 
services  of  Holy  Week.  First,  under  Orders  for 


244  Early  Prayer  Books. 

Ministerial  Acts,  is  the  service  of  Holy  Baptism, 
and  secondly  the  Baptism  of  Adults.  Six  pages 
are  devoted  to  the  Order  of  Confirmation.  A  rubric 
states : 

1 '  As  a  general  rule  no  one  is  to  be  admitted  to  Confirmation  at 
an  earlier  age  than  the  fourteenth  year,  or  without  due  under- 
standing of  the  meaning  of  the  act, " 

and  another  rubric  reads : 

"  The  Seasons  of  Easter  and  Pentecost  have  been  regarded  by  the' 
Church  from  ancient  times,  as  the  most  fitting  for  the  adminis- 
tration of  Confirmation,  though  it  may  be  administered  at  any 
other  time. 

The  next  order  is  that  of  Confession  and  Abso- 
lution. The  first  order  is  for  Private  Confession 
and  Absolution  and  the  second  for  Public.  A  rubric 
states  that  the 

' '  Confession  and  Absolution  should  be  held  on  the  day  preceding 
the  administration  of  the  Lord's  Supper,  and  all  "who  propose 
to  partake  of  the  Sacrament  should  attend  this  service  in  con- 
formity of  the  usage  of  the  Church." 

The  authority  referred  to  by  this  rubric  is  the 
Augsburg  Confession.  The  introductory  words  of 
Article  XXV.,  of  that  Confession  read: 

Confession  in  our  churches  is  not  abolished ;  for  it  is  not 
usual  to  give  the  Body  of  the  Lord,  except  to  them  that  have 
been  previously  examined  and  absolved.  And  the  people  are 


Lutheran  Prayer  Books.  245 

most  carefully  taught  concerning  the  faith  and  assurance  of 
absolution,  about  which,  before  this  time,  there  was  profound 
silence.  Our  people  are  taught  that  they  should  highly  prize 
the  absolution,  as  being  the  voice  of  God,  and  pronounced 
by  His  command.  The  power  of  the  Keys  is  commended, 
and  we  show  what  great  consolation  it  brings  to  anxious 
consciences ;  that  God  requires  faith  to  believe  such  absolution 
as  a  voice  sounding  from  Heaven,  and  that  such  faith  in  Christ 
truly  obtains  and  receives  the  forgiveness  of  sins. 

In  the  Order  for  Private  Confession  and  Abso- 
lution, the  person  is  instructed  to  make  "confession 
in  the  presence  of  the  Minister,"  in  these  words: 

I  confess  before  you,  and  before  Almighty  God,  that  I  have 
greatly  sinned  against  His  holy  commandments,  in  thoughts, 
words  and  deeds,  and  that  I  am  by  nature  sinful  and  unclean, 
and  deserve  everlasting  condemnation.  On  this  account  my 
heart  is  troubled.  I  sincerely  lament  that  I  have  offended  the 
Lord  my  God,  and  earnestly  pray  Him  for  Christ's  sake 
graciously  to  forgive  me,  and  by  His  Holy  Spirit  to  create 
in  me  a  new  heart,  according  as  I  believe  and  trust  in  his 
word. 

And  inasmuch  as  you  have  command  from  the  Lord  Jesus, 
as  a  Minister  of  the  Church,  to  absolve  all  that  are  truly 
penitent,  I  entreat  of  you  to  instruct  and  comfort  me  out  of 
God's  Word,  to  declare  unto  me  in  the  Name  of  Jesus  Christ 
the  forgiveness  of  my  sins,  and  to  admit  me  to  the  Sacrament 
of  His  Body  and  Blood  for  the  strengthening  of  my  faith, 
as  I  purpose,  with  the  help  of  God,  to  amend  and  better  my 
sinful  life. 


There  is  an  alternate  form  that  may  be  used, 
which  is  shorter  and  less  pronounced.  The  words 
used  by  the  Minister  as  he  gives  the  Absolution, 
are  these : 


246  Early  Prayer  Books. 

Almighty  God,  our  heavenly  Father,  is  merciful  and  gracious, 
and  ready  to  forgive  thee  all  thy  sins,  for  the  sake  of  His 
Son  Jesus  Christ,  Who  suffered  and  died  for  thee ;  therefore 
in  His  Name,  in  obedience  to  His  command,  and  by  virtue 
of  His  words:  "Whosesoever  sins  ye  remit,  they  are  remitted 
unto  them,"  I  declare  thee,  being  penitent,  absolved  and  free 
from  all  thy  sins.  They  are  forgiven,  as  abundantly  and 
completely  as  Jesus  Christ  hath  merited  by  His  sufferings  and 
death,  and  commanded  to  be  preached  by  the  Gospel  throughout 
the  world.  Take  to  thyself,  then,  for  thy  comfort  and  peace, 
the  assurance  which  I  now  give  thee  in  the  Name  of  the  Lord 
Jesus  Christ,  and  believe  without  doubt  that  thy  sins  are  for- 
given thee,  in  the  Name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost.  Amen.  The  peace  of  the  Lord  be  with 
thee. 


The  Order  for  Public  Confession  and  Absolution 
is  arranged  with  Hymn,  Exhortation,  Versicle,  5ist 
or  32nd  Psalm,  Questions  and  Answers,  General 
Confession,  Absolution,  Lord's  Prayer,  Collect  for 
Peace,  Versicle,  Concluding  Prayer  and  Benediction. 

In  The  Solemnization  of  Marriage,  a  rubric  reads 
that 

' '  The  Seasons  of  Advent  and  Lent,  from  of  old,  have  been  regarded 
by  the  Church  as  unsuitable  times  for  Marriages." 

Another  reads : 

1 '  When  Marriage  is  solemnized  in  the  Church  a  hymn  of  invocation 
of  the  Holy  Ghost  may  be  sung,  and  Psalm  127,  or  128,  may  be 
sung  or  said,  ending  with  the  Gloria  Patri." 


Lutheran  Prayer  Books.  247 

Two  rings  may  be  used,  the  Minister  saying, 
' '  Exchange  rings  as  a  pledge  and  token  of  wedded 
love  and  troth." 

The  Visitation  of  the  Sick,  on  twenty-eight  pages, 
is  a  wide  range  of  Exhortations,  Lessons  from 
Scripture,  Sentences,  Prayers,  Versicles,  Absolution, 
Psalms  and  Litanies. 

The  Burial  of  the  Dead  is  also  a  varied  and 
elaborate  service,  occupying  sixteen  pages.  It  is 
made  up  of  Versicles,  Lessons,  Prayers,  Hymns, 
Antiphones,  Responsories  and  Canticles. 

The  other  special  services  added  to  the  ' '  Church 
Book,"  are,  The  Ordination  of  Ministers,  The 
Installation  of  a  Pastor,  Installation  of  a  Church 
Council,  The  Laying  of  a  Corner-Stone,  The  Con- 
secration of  a  Church  and  the  Opening  and  Closing 
of  Synods. 

The  Hymns  are  increased  to  650  in  number,  and 
the  "Church  Book"  now  in  use  has  a  total  of  941 
pages. 


THE  PRAYER  BOOKS  OF  THE  GERMAN 
REFORMED  CHURCH. 


ABOUT  the  year  1850  a  Committee  of  twelve 
members,  appointed  by  the  Eastern  and  Western 
Synods  of  the  German  Reformed  Church,  pro- 
ceeded to  compile  a  Liturgy.  The  compilers  were 
representative  men,  including  such  names  as  those 
of  Rev.  Drs.  Schaff,  Zacharias,  Heiner,  Nevin, 
Gerhart  and  Harbaugh.  The  result  of  their  labors 
appeared  in  1858,  in  a  volume  issued  by  Lindsay  & 
Blakiston,  of  Philadelphia.  The  book  measures  8 
by  5^2  inches,  and  may  be  called  a  large  duo- 
decimo or  a  small  octavo.  The  title  page  reads : 
"A  LITURGY:  or,  ORDER  OF  CHRISTIAN  WORSHIP. 
Prepared  and  published  by  the  direction  and  for  the 
use  of  THE  GERMAN  REFORMED  CHURCH  in  the 
United  States  of  America.  Philadelphia:  Lindsay 
&  Blakiston,  1858." 

The  reverse  of  the  title  page  states  that  the  book 
was  stereotyped  by  J.  Fagan,  and  printed  by 
C.  Sherman  &  Son. 

248 


L  I  T  U  II  G  Yi 


ORDER  OF  CHRISTIAN  WORSHIP. 


I'KKPAIir.I)  AND  PUBLISHED  H¥  TIIK  PIUKCTION   AND  FOIl  TIIH 
OK 

vTIu  en  r  nun  Jltformcb  Clnmlr 

I  X  THE 

UNITED  STATES  OF  AMERICA. 


PHILADELPHIA: 
LINDSAY    &    BLAKISTON. 

1858. 


Fac-simile  of  the  title  page  of  the  first  Liturg-y  of  the  German  Reformed  Church 
in  America.     Published  in  Philadelphia  in  1858.     Size  reduced. 


German  Reformed  Prayer  Books.  249 

The  first  page  is  occupied  with  the 

ADVERTISEMENT. 

This  Liturgy  appears  under  the  direction  of  the  Synod  of 
the  German  Reformed  Church,  as  being  prepared  and  published 
by  a  Committee  appointed  and  clothed  with  full  powers  by  it 
for  that  purpose.  To  guard  against  all  mistake,  however,  it 
is  proper  to  state  that  the  Synod  has  not  yet  given  to  the  work, 
in  any  way,  its  ecclesiastical  sanction  or  approbation.  It  carries 
with  it  no  authority,  in  such  form,  for  the  Churches; — nothing 
to  make  the  use  of  it  of  binding  obligation,  in  any  direction. 
It  is  only  a  Provisional  Liturgy,  put  forth  for  the  purpose  of 
meeting  and  satisfying,  if  possible,  what  is  believed  to  be  a 
growing  want  of  the  Reformed  Church.  No  wish  whatever  is 
felt  to  have  it  brought  into  use,  in  any  quarter  soever,  or 
farther,  than  the  use  of  it  may  be  really  called  for  and  desired. 
Years  may  be  required  to  settle  the  question  of  its  ultimate 
adoption,  as  an  authoritative  standard  of  worship ;  and  the 
interest  iflvolved  in  this  question  is  so  great,  that  none  should 
object  to  have  years  allowed,  if  necessary,  for  its  proper 
determination. 

Philadelphia,  October,  1857. 

One  page  is  given  to  a  Calendar  of  the  Principal 
Festival  Days  for  a  Period  of  Ten  Years,  and  another 
to  the  Table  of  Contents. 

The  book  properly  begins  under  the  caption  of 
Christian  Worship,  which  consists  of  a  large  number 
of  selections  of  passages  of  Scripture.  These  are  ar- 
ranged under  different  headings,  such  as  Confession 
and  Absolution,  Profession  of  Faith,  Reading  of 
the  Holy  Scriptures,  Preaching,  Prayer,  Praise, 
The  Holy  Sacraments,  and  Benediction.  These 


2 So  Early  Prayer  Books. 

selections  of  Scripture  cover  seven  and  a  half  pages. 
Under  Primitive  Forms,  are,  The  Apostles'  Creed, 
The  Nicene  Creed,  The  Athanasian  Creed,  the 
Lord's  Prayer,  the  Magnificat,  Benedictus,  Nunc 
dimittis,  Trisagion,  the  Gloria  Patri,  Gloria  in 
Excelsis,  and  Te  Deum.  The  next  place  is  given 
to  The  Litany,  which  is  stated  to  be  "on  the  basis 
of  ancient  Latin  litanies."  The  Ten  Command- 
ments and  The  Benedictions  follow.  Three  and 
a  half  pages  are  devoted  to  a  Table  of  Scripture 
Lessons  for  the  Church  Year.  These  are  grouped 
together  under  four  divisions,  for  the  Christmas, 
Easter,  Pentecostal,  and  Church  or  Trinity  Seasons. 
A  considerable  portion  of  the  book,  extending  to 
ninety-four  and  a  half  pages,  is  assigned  to  Scripture 
Lessons  and  Collects.  In  the  order  the  Gospels 
come  first,  the  Epistles  second  and  the  Collects 
last.  Some  of  the  Collects  are  the  same  as  in  the' 
Prayer  Book  of  the  American  Episcopal  Church, 
but  in  most  cases  they  have  been  drawn  from  other 
sources.  Lent  is  observed  and  a  note  before  the 
Gospel  for  Palm  Sunday  reads : 

1 '  During  the  Holy  Week,  there  should  be  Divine  Service  every 
day  :  in  which  case,  the  entire  gospel  history  of  Christ's  Passion 
and  Death  should  be  read." 

These  weekly  services  are  evidently  intended  to  be 
made  up  by  the  minister,  as  the  only  days  of  Holy 


German  Reformed  Prayer  Books.  251 

Week  provided  with  Gospels,  Epistles  and  Collects 
are  Good  Friday  and  Easter  Eve.  Attached  to 
the  service  for  St.  Stephen's  Day  is  this  note: 

"  The  Festival  of  St.  Stephen,  the  first  Martyr,  is  celebrated 
on  the  first  day  after  Christmas,  to  symbolize  the  idea  that 
the  terrestrial  birth  of  our  Saviour  is  immediately  followed  by 
the  death,  that  is,  the  celestial  birth,  of  His  martyrs." 

Another  note  is  affixed  to  St.  John  the  Evangel- 
ist's Day,  reading: 

"  The  Festival  of  St.  John  is  celebrated  on  the  second  day  after 
Christmas,  because  he  was  the  bosom  friend  of  Jesus,  and  had 
most  fully  unfolded  the  mystery  of  the  Word  made  flesh  for 
otir  salvation." 

The  days  that  commemorate  the  lives  of  the 
other  apostles  are  omitted. 

Another  note  is  given  with  The  Innocents'  Day 
in  these  words : 

' '  This  Festival,  in  memory  of  the  slaughtered  infants,  is  celebrated 
on  the  third  day  after  Christmas.  Martyrdom  was  regarded  by 
the  ancient  Church  as  a  heavenly  birth.  Hence,  the  day  of  St. 
Stephen,  martyr  both  in  will  and  in  fact,  of  St.  John,  martyr 
in  will,  though  not  in  fact,  and  of  the  Holy  Innocents,  martyrs 
in  fact,  though  not  in  will,  follow  immediately  after  Christmas." 

The  Regular  Service  of  the  Lord's  Day,  is 
accompanied  with  this  note: 


252  Early  Prayer  Books. 

"Any  of  the  following  forms  may  be  used  in  the  Morning  Service 
of  the  Lord's  Day,  except  on  Festival  and  Communion  days, 
for  -which  special  forms  are  provided.  For  the  other  services 
of  Sunday,  and  those  held  during  the  week,  free  prayers  may 
be  used,  as  the  Minister  may  deem  proper." 

There  are  four  forms  for  the  Morning  Service. 
In  the  first,  the  worship  begins  with  the  invocation, 
"In  the  Name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost.  Amen." 

This  prayer  is  then  said : 

O  Lord,  our  God,  we  lift  up  our  eyes  unto  the  hills  from 
whence  cometh  our  help.  Thou  only  art  the  fountain  of  life 
and  peace,  and  in  thy  presence  is  fulness  of  joy.  Father  in 
heaven,  from  whom  cometh  down  every  good  and  perfect  gift, 
grant  us  thy  blessing,  and  incline  Thine  ear  unto  us,  as  we 
come  before  Thee  in  the  solemn  service  of  Thy  house.  Merciful 
Saviour,  who  sittest  at  the  right  hand  of  the  Father,  and  makest 
intercession  for  us,  fulfil  now  Thy  promise ;  Where  two  or 
three  are  gathered  together  in  My  name,  there  am  I  in  the 
midst  of  them.  O  Holy  Ghost,  the  Comforter,  help  our  infirm- 
ities, and  enable  us  to  worship  in  the  beauty  of  holiness,  through 
Jesus  Christ  our  Lord.  Amen. 

After  a  short  exhortation  the  minister  and  people 
join  in  a  general  confession.  Two  forms  of  Abso- 
lution are  given,  either  of  which  may  be  used. 
Then  all  arise  and  recite  the  Apostles'  Creed.  This 
ancient  symbol  is  said  in  the  plural,  "We  believe," 
etc.  Then  a  Psalm,  the  Te  Deum,  or  the  Gloria 
in  Excelsis  is  sung.  The  Minister  reads  the  Gospel, 


German  Reformed  Prayer  Books.  253 

Epistle  and  Collect,  and  after  the  Gloria  Patri, 
offers  the  General  Petition.  This  consists  of  three 
long  prayers.  A  hymn  precedes  the  Sermon. 
Concerning  the  latter  there  is  this  instruction : 

"  77/i?  Minister  shall  now  proceed  to  preach  the  Sermon,  -which 
on  ordinary  occasions  shall  not  exceed  forty  minutes.  The  text 
may  be  taken  from  the  Gospel  or  the  Epistle  for  the  day,  or 
may  be  selected  from  any  portion  of  the  canonical  Scriptures. 
It  is  advisable,  however,  also  in  the  latter  case,  to  follow  the 
order  either  of  the  Christian  year,  or  of  the  Bible,  or  of  the 
Catechism." 

The  prayer  that  follows  the  sermon  may  be  used 
according  to  the  book,  or  the  Minister  may  sup- 
ply one  of  his  own.  The  offering,  hymn  and 
the  Blessing  which  may  be  "the  Mosaic  or  the 
Apostolic  Benediction,"  conclude  the  service.  The 
other  three  forms  differ  only  from  the  first  in  the 
wording  of  the  prayers  under  the  term  General 
Petition. 

Prayers  for  the  Festival  Seasons,  is  the  reading 
of  the  line  at  the  head  of  page  148.  There  is  this 
direction : 

1 '  The  Festival  Prayers  shall  take  the  place  of  the  General  Petition 
preceding  the  Sermon,  in  the  ordinary  service  of  the  Lord's 
Day,  the  Canticle  being  said  or  sung  instead  of  the  Invocation." 

The  Canticles  and  Prayers  are  for  Advent, 
Christmas,  New  Year,  Good  Friday,  Easter  Day, 


254  Early  Prayer  Books. 

Ascension  Day,  Whitsun-day  and  Trinity  Sunday. 
The  Holy  Communion  Office  is  elaborate,  taking 
up  twenty  pages.  There  is  first  what  is  called 
Preparation  for  the  Holy  Communion,  which 
resembles  in  some  features  the  Ante-Communion 
service  of  the  Prayer  Book  of  the  American 
Episcopal  Church.  The  sentence,  "The  Lord  is 
in  His  holy  temple,"  etc.,  is  followed  by  the  Ten 
Commandments  with  responses.  Then  the  Litany 
is  said.  Next  a  Psalm  or  hymn  is  sung.  A  short 
sermon  may  be  preached,  after  which  is  another 
hymn.  The  Minister  then  "taking  his  place  at 
the  altar,"  delivers  a  long  exhortation  to  the  com- 
municants. This  introduces  a  general  Confession. 
The  Minister  standing  up  reads  various  passages 
from  Scripture,  relating  to  "true  repentance  and 
faith,"  and  then  pronounces  the  Absolution. 
A  hymn  and  the  benediction  close  this  portion 
of  the  office.  Then  the  actual  service  begins,  by 
the  Minister  "standing  at  the  altar"  and  saying, 
"In  the  Name  of  the  Father,"  etc.  After  a  short 
prayer  the  Minister  reads  selections  from  Scripture. 
Then  the  Gloria  in  Excelsis,  the  Te  Deum,  "or 
the  proper  Canticle  of  the  season,"  may  be  chanted, 
or  a  hymn  sung.  At  this  point  the  Gospel,  Epistle, 
proper  Collect  and  Festival  Prayer  are  read.  After 
this  a  brief  sermon  or  homily  may  be  preached,  or 


German  Reformed  Prayer  Books.  255 

the  Minister  may  take  a  lesson  from  the  New 
Testament  concerning  the  history  of  the  Passion 
and  Death  of  Christ.  The  Nicene  Creed  is  then 
said  in  concert  while  the  congregation  stand,  except 

"  On  the  occasion  of  the  last  Communion  in  the  Church  year,   use 
shall  be  made  in  the  same  way  of  the  Athanasian  Creed." 

After  the  reception  of  the  Alms,  the  Minister 
delivers  an  exhortation,  that  leads  to  a  General 
Confession.  After  a  prayer,  follows  the  Sursum 
Corda.  In  place  of  the  Prefaces  there  is  a  long 
prayer  of  adoration,  terminating  in  the  Ter  Sanctus. 
After  the  consecration  of  the  elements  there  is  a 
cluster  of  prayers  covering  a  variety  of  subjects 
and  resembling  somewhat  the  prayer  for  Christ's 
Church  Militant.  The  next  movement  in  the 
service  is  directed  by  rubric : 

"  While  a  suitable  sacramental  hymn  is  sung,  the  people  shall  come 
forward  for  the  purpose  in  successive  companies,  and  take  their 
position  in  front  of  the  altar,  all  reverently  and  de^<outly  standing. 
The  proper  order  requires,  that  the  officiating  Minister  should 
first  receive  the  Communion  in  both  kinds  himself,  and  administer 
the  same  to  his  assistants ;  and  that  he  should  then  proceed  with 
their  help  to  administer  it,  first  to  the  elders  and  deacons,  and 
afterwards  to  the  people  ;  distributing  first  the  bread  and  then  the 
cup. " 

The  words  used  with  the  first  element  are :  ' '  The 
bread  which  we  break,  is  the  Communion  of  the 


256  Early  Prayer  Books. 

Body  of  Christ,"  and  with  the  second:  "The  Cup 
of  blessing  which  we  bless,  is  the  Communion  of 
the  Blood  of  Christ."  It  is  also  provided  that, 
"each  company  of  communicants"  may  be  dis- 
missed thus : 

May  the  Holy  Communion  of  the  Body  and  Blood  of  our 
Lord  and  Saviour  Jesus  Christ,  keep  and  preserve  you,  each 
one,  in  body,  soul,  and  spirit,  unto  everlasting  life.  Amen. 
Depart  in  peace. 

.  The  Post-Communion  Prayer  is  the  same,  with  a 
few  verbal  changes,  as  that  of  the  Prayer  Book  of 
the  American  Episcopal  Church.  After  the  singing 
of  the  Te  Deum,  the  Gloria  in  Excelsis,  or  a  part 
of  the  iO3rd  Psalm,  the  Benediction  concludes  the 
office. 

The  Service  for  the  Baptism  of  Infants  begins  with 
the  words,  "In  the  name  of  the  Father,"  etc.  It 
may  be  said  of  nearly  all  the  offices  of  the  book  that 
they  are  introduced  with  this  ancient  formula.  Assent 
to  the  Apostles'  Creed  is  required  of  the  sponsors 
in  baptism,  and  the  minister  is  instructed  to  baptize 
the  child  "with  a  free  application  of  water."  The 
exhortations  and  prayers  resemble  in  most  particu- 
lars those  of  the  English  and  American  Prayer 
Books.  There  is  also  an  alternate  or  shorter  form 
for  the  Baptism  of  Infants.  The  Baptism  of  Adults 


German  Reformed  Prayer  Books.  257 

is  worded  very  much  in  the  same  language,  except 
directly  after  the  baptism  the  person  is  then  and 
there  confirmed,  the  minister  laying  his  hands  on 
the  kneeling  candidate  and  using  the  words : 

The  very  God  of  peace  sanctify  you  wholly ;  and  I  pray  God 
your  whole  spirit,  and  soul,  and  body,  be  preserved  blameless 
unto  the  coming  of  your  Lord  Jesus  Christ.  Faithful  is  He  that 
calleth  you,  who  also  will  do  it.  Amen. 

Confirmation  is  prefaced  by  this  rubric : 

1 '  The  baptized  children  of  the  Church  should  become  Catechumens 
as  soon  as  they  are  old  enough  to  commit  to  memory  the  answers 
in  the  Catechism,  and  to  be  benefited  by  the  Pastor's  instructions 
In  no  case  oztght  their  attendance  to  be  delayed  beyond  their 
fourteenth  year.  Before  their  Confirmation,  the  Minister  may 
examine  them  upon  the  Catechism  in  the  presence  of  the  Con- 
gregation." 

In    the  opening  words    the    rite    is    explained    as 
follows : 

Following  the  example  of  the  holy  Apostles,  and  those  who 
succeeded  them,  the  Church  bestows  upon  those  who  have  been 
baptized,  either  as  adults  or  in  their  infancy,  after  they  have 
been  properly  instructed,  the  blessing  of  Confirmation,  by  prayer 
and  the  laying  on  of  hands.  The  laying  on  of  hands  was  first 
practised  as  a  religious  act  by  devout  parents  upon  their 
children,  whereby  they  imparted  unto  them  the  paternal  bless- 
ing, and  confirmed  them  in  faith  and  piety.  By  the  laying 
on  of  hands  also,  such  as  were  called  to  be  public  ministers 
in  the  Church  were  invested  with  the  authority  and  grace  of 
the  sacred  office ;  and  so  also  by  the  same  solemn  act  the 
Apostles  of  our  Lord  communicated  the  gift  of  the  Holy 
Ghost  for  the  confirmation  of  believers  after  their  baptism. 


258  Early  Prayer  Books. 

After  this  the  service  consists  of  address  to  the 
candidates,  questions  and  answers,  recitation  of  the 
Apostles'  Creed,  prayer,  confirmation,  prayers,  and 
finally  an  address  to  the  congregation. 

The  ceremony  of  Marriage,  after  the  invocation, 
"In  the  name  of  the  Father,"  etc.,  consists  of  an 
address  to  the  congregation,  a  liberal  quotation  of 
Scripture  passages,  a  charge  to  the  persons  to  be 
married,  and  the  pledges.  The  use  of  the  ring  is 
discretionary.  If  used  the  man  holds  it  in  place 
with  the  words,  "With  this  ring  I  thee  wed."  The 
blessing  reads : 

Almighty  God,  who  at  the  beginning  did  create  our  first 
parents,  Adam  and  Eve,  and  did  sanctify  and  give  them  in 
marriage,  pour  down  upon  you  the  riches  of  his  grace,  sanctify 
and  bless  you,  that  you  may  please  Him  both  in  body  and 
soul,  and  live  together  in  holy  love  and  peace  unto  your  lives' 
end  ;  through  Jesus  Christ  our  Lord.  Amen. 

The  other  offices  of  this  book  are,  The  Visitation 
and  Communion  of  the  Sick,  The  Ordination  of 
Ministers,  Installation  of  an  Ordained  Minister  in 
a  particular  Charge,  Ordination  and  Installation  of 
Elders  and  Deacons,  Excommunication  and  Resto- 
ration, Laying  of  a  Corner-Stone,  Consecration  of  a 
Church,  Consecration  of  a  Burial-Ground,  Public 
Reception  of  Immigrants,  and  Burial  of  the  Dead. 
The  latter  is  an  amplification  of  the  service  found 


German  Reformed  Prayer  Books.  259 

in  the  Prayer  Book  of  the  American  Episcopal 
Church.  The  Service  for  the'  grave  is  separated 
from  that  appointed  for  the  Church  or  the  house. 

Forty-six  pages  are  assigned  to  Family  Prayers, 
arranged  in  two  series,  according  to  the  days  of 
the  week.  A  Guide  to  Private  Devotion,  contained 
on  six  pages,  closes  the  Prayer  Book.  A  title 
page  comes  next,  bearing  the  words:  "A  Selection 
of  Hymns  for  Public  and  Private  Worship."  These 
are  104  in  number.  The  book  has  a  total  paging 
of  408  leaves. 

The  Advertisement  of  this  book  says,  "It  is  only 
a  Provisional  Liturgy."  It  never  went  beyond  this, 
for  it  was  not  adopted  by  the  German  Reformed 
Church,  and  the  original  edition  is  now  out  of  print. 
Many  and  long  were  the  discussions  over  it,  ending 
in  a  compromise.  The  Order  of  Worship  was  re- 
vised and  liberty  given  to  use  this  or  another  book 
known  as  the  Directory  of  Worship.  The  difference 
is  described  by  the  Rev.  Dr.  Charles  G.  Fisher,  who 
says  that  the  former  is  "an  altar  book,"  and  the 
latter,  "  a  pulpit  book."  He  also  writes  that  "the 
Order  of  Worship  still  lives  and  is  as  much  used 
as  ever,  while  the  Directory  of  Worship  is  used  only 
by  a  few."  The  present  Order  of  Worship  differs 
from  the  first  in  some  changes  in  the  arrangement 
of  the  contents,  the  use  of  one  order  of  service  for 


260  Early  Prayer  Books. 

the  Lord's  Day  instead  of  four,  the  omission  of 
the  hymns  in  metre  and  rubrical  alterations.  In 
their  leading  features  the  books  are  the  same. 


THE 


SUNDAY  SERVICE 


METHODIST  EPISCOPAL  CHUK'II; 

SOUTH. 


EDITED  BY  T.  0.  SUMMERS,  D.D. 


NajrtjbiHr,  rcinu: 
PUBLISHED  BY  A.  II.  KEDJfORD, 

FOn    THE    METHODIST    EIMSCOPAL    CIU'RCH,    SOUTH. 

1867. 


Fac-simile  of  the  title  page  of  The  Sunday  Service  of  the  Methodist 

Episcopal  Church,  South.     Published  by  A.  H.  Redford, 

of  Nashville,  Tenn.,  in  1867.     Exact  size. 


THE  SUNDAY  SERVICE  OF  THE  METHODIST 
EPISCOPAL  CHURCH,  SOUTH. 


To  a  limited  extent  the  Methodists  of  the  United 
States  use  a  ritual,  chiefly  in  their  Ordination, 
Sacramental,  Marriage  and  Burial  Services.  John 
Wesley  approved  of  liturgical  forms,  and  through 
his  ' '  Sunday  Service  for  the  Methodists  of  North 
America,"  gave  his  adherents  the  opportunity  to 
accept  a  book  of  ritual.  It  is  not  known  why  his 
efforts  did  not  meet  with  success.  That  he  had 
the  sympathy  in  this  movement  of  a  portion  of 
the  Methodist  fold  is  seen  at  a  later  day  in  the 
reproduction,  with  some  changes,  of  his  Sunday 
Service  Book.  This  was  published  at  Nashville, 
Tenn.,  in  1867,  by  A.  H.  Redford,  for  the 
Methodist  Episcopal  Church,  South. 

The  circumstances  that  called  the  book  out,  and 
some  of  the  alterations  that  were  made  in  it,  are 

indicated  in  the 

261 


262  Early  Prayer  Books. 


PREFACE. 

This  edition  of  the  Sunday  Service  is  published  by  order 
of  the  General  Conference  of  the  Methodist  Episcopal  Church, 
South,  at  its  session  in  New  Orleans,  May  2d,  1866.  It  is  a 
reprint  of  the  second  edition  of  the  Prayer  Book  printed  on 
Mr.  Wesley's  press  in  1786  —  except  in  the  following:  The 
Psalms  (c.,  xcviii.,  Ixvii.,)  and  Benediction  are  taken  from  the 
authorized  version  of  the  English  Bible,  as  being  preferable 
to  the  old  version :  they  are  printed  without  abridgment  and 
without  the  Gloria  Patri.  The  Epistles  and  Gospels  are  also 
printed  according  to  the  authorized  version,  from  which  in 
several  instances,  perhaps  for  the  better,  Mr.  Wesley's  book 
varies. 

For  the  sake  of  uniformity,  the  recension  of  the  Lord's  Prayer 
in  the  Discipline  and  Catechisms  has  been  adopted. 

The  clause  in  the  Creed,  "He  descended  into  hell,"  has  been 
removed,  as  it  was  omitted  in  the  Creed  in  the  Office  of  Baptism, 
in  the  Prayer  Book  of  1786,  and  has  not  since  been  inserted 
in  that  place,  or  in  the  Creed  as  contained  in  the  various 
Catechisms  of  our  Communion,  as  it  was  not  in  the  original 
Creeds  of  the  Greek  and  Latin  Churches;  and  the  Third  Article 
of  the  Anglican  Confession,  which  asserts  it,  was  omitted  by 
Mr.  Wesley  when  he  abridged  the  Thirty-nine  Articles  for  in- 
sertion in  the  Prayer  Book  —  it  being  equivocal  in  its  import, 
some  interpreting  it  of  the  wrath  of  God,  due  for  sin,  which 
Christ  bore  in  his  soul ;  some,  of  the  place  of  torment ;  some, 
of  a  fabulous  place  called  Limbiis  Patrum  ;  some,  of  paradise, 
the  place  of  disembodied  saints;  some,  of  the  state  of  the  dead; 
and  others,  of  the  grave. 

The  clause  "holy  Catholic  Church,"  being  retained  in  the 
Creed  as  found  in  the  Catechisms,  but  exchanged  for  "the 
Church  of  God"  in  the  Office  of  Baptism,  is  retained,  with  a 
rubric  allowing  the  use  of  the  latter. 

In  the  Prayer  for  all  "Conditions  of  Men,"  the  word 
"Catholic"  is  exchanged  for  "universal,"  as  in  the  Litany. 

In  the  Prayers  for  Rulers,  some  necessary  changes  have  been 


Methodist  Episcopal  Prayer  Book.          263 

made,  which  need  not  be  specified  in  this  place;  and  in  a  few 
instances  the  language  has  been  modernized,  e.g.,  "prosperity" 
and  "fear"  have  been  substituted  for  "wealth"  and  "dread," 
to  avoid  ambiguity. 

A  Table  of  Psalms  for  every  Day  in  the  Calendar  would 
have  been  inserted  with  the  other  Tables,  had  it  not  been 
rendered  impracticable  by  Mr.  Wesley's  omission  not  only 
of  whole  Psalms,  but,  in  many  cases,  single  verses ;  and  it 
was  thought  inexpedient  to  reprint  the  Psalter,  as  it  is  in  the 
old  and  inferior  translation,  and  would  unduly  swell  the 
work — not  to  say,  that  it  is  divided  into  portions  for  a  Daily, 
not  a  Sunday  Service.  This  part  of  the  Service  is  therefore 
left  to  the  discretion  of  the  Minister. 

Great  attention  has  been  given  to  the  punctuation,  which  is 
very  defective  in  Mr.  Wesley's  and  many  other  editions  of 
the  Liturgy. 

The  alterations  and  omissions  have  been  made  with  the 
sanction  of  the  Bishops — the  General  Conference  having  given 
no  instructions  in  the  premises — Bishop  McTyeire,  in  particular, 
being  present,  has  favored  the  editor  with  his  valuable  counsels 
and  approbation. 

It  would  be  improper  to  issue  this  edition  of  the  Prayer  Book 
without  inserting  Mr.  Wesley's  original  Preface — which  is  as 
follows : 

[As  this  Preface  is  quoted  in  the  description 
given  of  the  "Sunday  Service  for  the  Methodists 
of  North  America,"  it  is  needless  to  repeat  it.] 

It  will  be  seen  that  this  abridgment  of  the  English  Liturgy 
was  made  by  Mr.  Wesley  for  the  "Societies  in  America,"  before 
the  Methodist  Episcopal  Church  was  organized  by  his  authority 
in  December,  1784. 

The  Sunday  Service  is  reprinted  for  "any  congregation  that 
may  choose  to  use  it;"  but  is  not,  like  the  Ordination,  Sacra- 


264  Early  Prayer  Books. 

mental,    Marriage,   and    Burial    Services,  (which    were    at    first 
bound  up  with  the  former,)  made  obligatory. 

THOS.  O.  SUMMERS. 

Publishing  House  of  the  M.  E.  Church,  South. 
February  13,  1867. 

The  Sunday  Service  ends  on  the  12 5th  page. 
The  Form  of  Receiving  Members  into  the  Church 
extends  to  the  next  two  and  a  half  pages.  The 
rest  of  the  book,  covering  58  pages,  is  devoted  to 
the  General  Rules  and  Articles  of  Religion  of  the 
Methodist  Episcopal  Church,  South.  The  first  thing 
is  the  Order  for  the  Administration  of  the  Lord's 
Supper.  This  differs  in  many  respects  from  the 
office  in  the  Wesley  book  of  1784.  The  Ante- 
Communion  service,  the  Prayer  for  the  whole  state 
of  Christ's  Church  Militant  here  on  earth,  the  "com- 
fortable words,"  the  Sursum  Corda,  and  all  the 
proper  Prefaces,  are  omitted.  At  the  end  is  this 
rubric : 

"N.  B.     If  the  Elder   be   straitened  for   time,   he   may  omit   any 
part  of  the  service  except  the  prayer  of  consecration." 

Numerous  alterations  also  mark  the  Office  of 
Public  Baptism  of  Infants.  The  prayer  beginning 
"Almighty  and  immortal  God,"  the  words  from 
the  tenth  chapter  of  the  Gospel  of  St.  Mark,  the 
sign  of  the  cross  in  baptism,  the  receptive  sentences, 


Methodist  Episcopal  Prayer  Book.  265 

"We  receive  this  child  into  the  congregation  of 
Christ's  flock,"  etc.,  the  declaration,  "Seeing  now, 
dearly  beloved  brethren,"  etc.,  and  the  prayer 
beginning,  "We  yield  thee  hearty  thanks,"  etc.,  are 
omitted.  The  rubric  before  baptism  is  changed 
so  that  the  minister  can  use  the  water  by  sprinkling, 
pouring  or  immersion.  After  the  administration  of 
the  rite  the  direction  is  to  "  close  with  extempo- 
raneous devotions  and  the  Lord's  Prayer."  Adult 
Baptism  is  treated  to  the  same  omissions.  In  the 
Form  of  Solemnization  of  Matrimony  the  three 
reasons  given  for  which  marriage  was  ordained, 
are  cut  out.  Also  the  personal  pledges,  "I,  M,  take 
thee,  N,"  and  the  entire  service  after  the  Blessing, 
are  wanting.  The  use  of  the  ring  with  the  formula 
beginning,  "With  this  ring  I  thee  wed,"  is  dis- 
cretionary. In  the  order  for  the  Burial  of  the 
Dead,  another  translation  of  the  9<Dth  Psalm  is 
given,  and  without  the  Gloria  Patri.  The  com- 
mittal service,  which  is  not  in  the  Wesley  book  of 
1784,  is  restored.  In  the  three  ordination  services 
John  Wesley,  in  his  revised  Prayer  Book,  used  the 
the  word  .' '  Superintendant ' '  and  never  the  term 
"Bishop."  The  former  designation  disappears 
from  the  "Sunday  Service  of  the  Methodist  Epis- 
copal Church,  South,"  and  everywhere  in  its  place 
we  read  "Bishop."  A  leading  Minister  of  this 


266  Early  Prayer  Books. 

denomination  justifies  the  change,  on  the  ground 
that  with  Methodists  the  word  "Bishop"  refers 
to  an  Office,  and  not  to  an  Order.  The  last  nine 
pages  of  the  book  record  the  Articles  of  Religion. 
These  are  twenty-five  in  number,  that  is  one  more 
than  in  the  former  Service.  The  one  added  is 
the  xxiii.,  entitled,  Of  the  Rulers  of  the  United 
States  of  America. 


3.  §. 


of  ar  1819. 

£>fn>er|ebb  of 

adj  ^.  SBicfclgrcn. 


gleftrot^perab   upplaga. 


Cngbrrfl  &  ^almbrrgi  forlaf. 
1877. 


Fac-simile  of  the  title  page  of  the  first  Swedish  Prayer  Book  issued 

in  the  United  States.     Printed  in  Chicago  in  1877. 

Exact  size. 


THE  PRAYER  BOOK  OF  THE  SWEDISH 

EVANGELICAL  LUTHERAN 

CHURCH. 


THE  first  effort  to  publish  a  Prayer  Book  in  the 
United  States  in  the  language  of  Sweden,  met  with 
a  disaster,  as  the  plates  were  destroyed  in  the  great 
fire  at  Chicago,  in  1871.  The  effort  was  renewed, 
and  later,  in  1877,  tne  book  appeared  from  the 
Chicago  press  of  Engberg  &  Holmberg.  The  work 
differs  from  the  national  Prayer  Book  of  Sweden 
in  certain  changes,  omissions  and  additions  made 
by  two  clergymen,  J.  H.  Thomander  and  P.  Wiesel- 
gren,  whose  names  appear  on  the  title  page.  There 
is  a  short  Preface,  which  translated  reads: 

Notwithstanding  its  great  and  widely  known  excellencies  the 
Prayer  Book  of  1819  troubled  many  consciences  and  called 
forth  many  desires  for  a  closer  correspondence  between  Holy 
Scripture  and  our  evangelical  confession.  Several  teachers 
and  members  of  the  Church  have  united  in  the  present  attempt 
to  accomplish  the  most  modest  of  these  desires.  The  purpose 
has  been  to  here  give  a  Prayer  Book  that  will  not  in  any  possi- 
ble way  contradict  true  doctrine,  and  not  contain  a  single  Psalm 

267 


268  Early  Prayer  Books. 

or  stanza  more  or  less  than  can  be  found  in  the  adopted  Book. 
Some  kind  of  certainty  might  be  demanded  for  the  boldness  to 
make  changes  in  the  work  of  men  of  universal  fame.  When 
two  names  are  placed  on  the  title  page,  such  has  been  done 
in  order  to  comply  in  some  degree  to  such  necessity.  The 
first  one  named  is  alone  responsible  for  what  he  has  added 
and  changed.  It  may  be  considered  as  too  much  or  too  little. 
To  change  one  or  another  fallacious  word,  when  it  concerns 
evangelical  doctrine,  may  not  be  regarded  as  arrogant  by  those 
who  aspire  to  no  claim  of  rulership.  God  grant  that  something 
may  hereby  be  accomplished  for  the  building  up  of  his  Church. 

In  several  particulars  this  Prayer  Book  differs  from 
the  national  Liturgy  of  Sweden.  The  forms  for 
Morning  and  Evening  Prayer  have  been  shortened. 
In  the  Creeds  and  elsewhere  in  the  book  the  word 
"Christian"  has  been  substituted  for  the  word 
"  Catholic."  The  rubrics  for  High  Mass  have  been 
omitted  and  the  Gradual  placed  after  the  Creed 
instead  of  before.  Also  in  the  Holy  Communion 
there  is  a  changed  form  of  the  Absolution.  In  the 
prayer  of  consecration  the  manual  acts  are  not 
retained.  The  series  of  Benedictions  of  an  altar, 
font,  bell,  organ,  etc.,  have  been  omitted  with  the 
exception  of  the  prayer  providing  for  the  conse- 
cration of  a  cemetery.  There  are  verbal  changes 
in  the  Office  of  Baptism.  In  Confirmation  the  in- 
troductory instruction  is  wanting,  and  the  questions 
addressed  to  the  candidates  increased  to  six.  In 
the  Funeral  Service  the  body  of  the  office  and  the 


The  Swedish  Lutheran  Prayer  Book.        269 

rubrics  have  been  revised,  and  no  altar  service  is 
provided.  In  the  Ordination  of  Priests,  the  rubrics 
differ  and  the  first  one  is  left  out.  Also  the  prayer 
of  consecration  is  changed.  The  wording  has  been 
altered  in  the  form  for  the  Installation  of  a  Minister. 
How  a  Bishop  shall  be  Consecrated,  is  wholly 
omitted.  In  the  Consecration  of  a  Church,  the 
prayers  are  altered,  and  the  word  "Bishop"  gives 
place  to  the  "Chairman  of  the  Conference."  The 
Communion  of  the  Sick,  is  revised  both  in  rubrics 
and  wording,  and  the  Churching  of  Women,  reduced 
more  than  half  its  previous  length.  Christian  In- 
struction in  Prayer  is  entirely  omitted.  The  fifth 
chapter  on  Public  Confession  is  changed  and  is 
without  the  Introits  and  Kyrie  eleison.  The  sixth 
chapter  on  Private  Confession  is  modified  in  lan- 
guage. There  is  a  new  form  entitled,  The  Ban 
or  Exclusion  from  the  Congregation.  Another  new 
office,  unknown  to  the  Liturgy  of  1819,  is  called 
Receiving  members  into  the  Church.  This  requires 
an  endorsement  of  the  Augsberg  Confession  and 
Luther's  small  Catechism. 

Another  edition  of  the  Swedish  Prayer  Book  was 
issued  by  the  Lutheran  Augustana  Book  Concern  at 
Rock  Island  about  1880.  Also  Enander  &  Boh- 
mans,  of  Chicago,  imprinted  an  edition  in  1885,  and 
Engberg  &  Holmberg,  in  1886. 


SWEDENBORGIAN  PRAYER  BOOKS. 


EMANUEL  SWEDENBORG  died  at  London  in  1772. 
Sixteen  years  later,  that  is  in  1788,  the  first  Liturgy 
of  his  followers  in  England,  appeared.  It  was 
printed  and  published  by  Mr.  Robert  Hindmarsh, 
of  London,  in  an  i8mo  book  of  1 1 1  pages.  The 
title  page  reads,  "The  ORDER  of  WORSHIP  or 
FORMS  of  PRAYER  for  the  NEW  CHURCH  signified 
by  the  New  Jerusalem  in  the  Revelation;  together 
with  the  Forms  for  the  administration  of  BAPTISM 
and  the  HOLY  SUPPER."  It  contains  a  Calendar 
with  proper  lessons  for  the  chief  feast  and  fast  days 
of  the  Christian  year.  The  third  edition  of  the  book 
was  published  in  1790.  The  first  American  issue  of 
this  Liturgy  was  imprinted  by  Samuel  and  John 
Adams,  at  Baltimore,  in  1792.  It  is  a  narrow 
duodecimo,  and  is  admirably  printed.  The  Prayer 
Book  proper  is  on  84  pages,  and  the  Hymns  and 
Spiritual  Songs,  by  the  Rev.  Joseph  Proud,  fill  the 

270 


L  I  T  U  R  G  Y 

NEW  CHURCH, 

SIGNIFIED     BY 

The  New  Jerufalem  in  the  Revelation. 

TOGETHER      WITH 
The  Forms  for  the  Administration  of 

BAPTISM  AND  THE  HOLY  SUPPER  : 

AND 

A  CATECHISM  for  the  USE  of  the 
NEW  CHURCH. 

ALSO, 

HYMNS 

A   N  D 

SPIRITUAL  SONGS, 

By  the  Rev.  Mr,  JOSEPH  f>ROUD, 

Minifter  of  the  NEW  CHURCH. 


T  J-I  E     FOURTH     E  D  1  T  I  O  N. 


Aul  he  that  fat  upon  the  7/v. •-•;.-  /•/ .V,  Behold,  I 
make  all  Things  New.    Rev.  xxi.  5. 


B  A  L  T  I  M  0  R  E: 

PRINTED  AND  SOLD  BY  SAMUEL*  AND  JOHST 

ADAMS,  IN  MARKET-STREET.    1792, 


Fac-simile  of  the  title  page  of  the  first  Swedenborgian   Prayer  Book 

published  in  the  United  States.     Printed  in  1792  by 

Samuel  and  John  Adams,  of  Baltimore. 

Exact  size. 


Swedenborgian  Prayer  Books.  271 

rest  of  the  book,  to  the  number  of  258  pages.  Like 
many  early  publications,  the  printing  abounds  in 
capitalization.  While  the  title  page  says  it  is  "The 
Fourth  Edition,"  this  means  that  the  counting  began 
with  the  first  issue  of  the  Liturgy  in  London  in 
1788.  Then  begins  the 

PREFACE. 

It  is  written  in  the  Revelation,  "I  saw  a  New  Heaven  and 
a  New  Earth ;  for  the  former  Heaven  and  the  former  Earth 
were  passed  away.  And  I  saw  the  Holy  City,  New  Jerusalem, 
coming  down  from  God  out  of  Heaven,  prepared  as  a  Bride 
adorned  for  her  Husband."  By  these  words  is  not  meant  that 
the  visible  Heavens  and  habitable  Earth  shall  be  dissolved, 
and  a  New  Heaven  and  New  Earth  created,  and  that  the  holy 
City  Jerusalem  will  descend  upon  the  New  Earth,  according 
to  the  literal  Construction ;  but  by  the  New  Heaven  and  the 
New  Earth  is  meant  a  New  Church  both  in  Heaven  and  on 
Earth ;  and  by  the  New  Jerusalem  descending  from  God  out 
of  Heaven,  is  signified  the  heavenly  Doctrine  of  that  Church, 
revealed  by  the  Lord  himself.  This  likewise  is  what  is  signified 
by  the  Second  Coming  of  the  Lord,  svhich  consisteth,  not  in 
a  personal  Appearance  upon  the  Earth,  but  in  the  Revelation 
of  the  internal  or  spiritual  Sense  of  the  Holy  Word,  whereby 
the  human  Mind  is  now  capable  of  seeing  and  understanding 
the  spiritual  Truths  therein  contained  in  a  rational  Manner. 

The  Doctrines  contained  in  the  following  FORM  OF  PRAYER 
are  the  Doctrines  of  the  New  Church,  being  taken  from  the 
Theological  Writings  of  the  Hon.  Emanuel  Swedenborg,  and 
when  impartially  and  attentively  examined,  will  be  found  in 
Agreement  with  the  genuine  Truth  of  the  Holy  Scripture  or 
Word  of  God.  It  is  not  however,  expected  that  this  Form  of 
Prayer  should  be  considered  as  perfect  or  complete,  much 
less  is  it  intended  as  the  only  one  proper  for  the  New  Church, 


272  Early  Prayer  Books. 

it  being  only  adapted  to  the  present  Infant  State  of  that 
Church,  and  designed  to  assist  those  who  are  desirous  of 
worshipping  the  Lord  Jesus  Christ  as  the  Only  God  of  Heaven 
and  Earth.  There  will,  no  Doubt,  be  a  Variety  of  Forms  of 
Worship  in  the  New  Church,  according  to  the  different  States 
and  Complexions  of  Mankind ;  and  this  Variety,  so  far  from 
being  any  Evil,  will  rather  tend  to  the  Harmony  and  Perfection 
of  the  whole.  But  then  in  all  these  differences  the  two  Essentials 
and  Universals  of  the  New  Church  must  ever  prevail,  which  are, 

I.  That  God  is  One  both   in   Essence  and  in   Person,  in  whom 
is  a  Divine  Trinity,  consisting  of  Father,  Son  and  Holy  Spirit, 
and    that    the    Lord    and    Saviour    Jesus   Christ    is   that    God. 

II.  That  in  order    to    Salvation,   Man   must  live   a  life  accord- 
ing    to     the     Ten     Commandments,     by    shunning     Evils     as 
Sins   against    God.       These   two    Essentials   and    Universals   of 
Doctrine  enter    into   every    Particular  of  the   New  Church,    as 
the  very  Life  and  Soul  thereof.      So  that  the  various  Modes  of 
worshipping  the  Lord  in  this  or  that  Society,  whilst  influenced 
and    governed   by    these    leading   Truths,    will    have    no    other 
Effect  than  for  the  better :      For  thus   Unity   will   be  produced 
from   Variety,   and  out  of   many   Societies   the   Lord   will   form 
one  Church. 

The  Doctrines  of  the  Old  Church  by  no  Means  agree  with 
the  Heavenly  Doctrines  of  the  New  Church,  as  is  evident  from 
a  Comparison  of  the  two  Essentials  of  each.  The  two  Essentials 
of  the  Old  Church  are  as  follows :  I.  That  there  are  Three 
Persons  in  the  Godhead,  or  in  other  Words,  that  there  are 
Three  Gods.  II.  That  Man  is  saved  by  Justification  by  Faith 
alone.*  And  these  Essentials  or  Universals  of  Doctrine  like- 
wise enter  into  every  Particular  of  the  Old  Church,  as  the  very 
Life  and  Soul  thereof,  every  Idea,  both  in  Doctrine  and  in 
Worship,  being  constantly  influenced  thereby. 

It  is  for  this  Reason,  and  on  this  Ground  that  the  Members  of 
the  New  Jerusalem  Church,  who  meet  together  in  the  Great  East 


*The  Roman  Catholics  do  not  separate  Faith  from  Charity,  in  the  same  Manner 
as  the  Protestants  do  ;  but  still  the  Difference  between  them  consists  more  in  Words 
than  in  Substance. 


Swedenborgian  Prayer  Books.  273 

Cheap,  London,  and  in  other  Parts  of  the  Kingdom,  cannot  in 
Conscience  join  in  any  of  the  Forms  of  Worship  now  in  use  in 
the  Old  Church  ;  for  there  a  Trinity  of  Persons  is  worshipped, 
there  the  Lord  and  Saviour  Jesus  Christ  is  not  immediately 
approached  as  the  Only  God  of  Heaven  and  Earth  and  yet  there 
is  no  other  God  but  Him,  for  He  and  the  Father  are  One,  yea 
One  Person,  altogether  like  Soul  and  Body  in  Man.  Let  it  not 
therefore  be  accounted  a  Matter  of  small  Importance,  whether 
we  worship  God  in  Three  Persons,  or  in  One  Person  :  It  is  of 
infinite  Moment  that  we  conceive  a  true  Idea  of  the  Object  of 
Worship,  seeing  that  all  Conjunction  with  God  is  effected  by  a 
good  Life  according  to  the  Idea  of  him  in  the  Mind  or  Under- 
standing. 

By  the  Old  Church  is  meant  the  present  Christian  Church  (so 
called)  as  existing  both  among  Roman  Catholics  and  Protestants, 
together  with  all  the  various  Sects  and  Parties,  of  every  De- 
scription or  Denomination,  that  dissent  from  them,  and  yet 
retain  the  Doctrine  of  a  Trinity  of  Persons  in  the  Godhead, 
and  separate  the  Humanity  of  the  Lord  from  his  Divinity.  All 
these  have  no  other  Idea  of  a  Trinity  of  Persons  than  of  Three 
distinct  Gods,  as  may  appear  evident  to  any  one  who  attentively 
examines  the  Matter.  They  indeed  say,  that  the  Three  Persons 
are  but  one  God  ;  but  the  Lip-Confession  of  One  God  does  not, 
neither  can  it  extirpate  the  Idea  rooted  in  the  Mind  of  Three. 
For  who  thinks  otherwise,  or  can  think  otherwise,  that  from 
the  customary  Form  of  Faith  prays,  "That  God  the  Father, 
for  the  Sake  of  the  Son,  would  send  the  Holy  Spirit?"  Is  not 
this  praying  to  God  the  Father  as  to  one  God,  and  for  the  Sake 
of  the  Son  as  another  God,  and  concerning  the  Holy  Spirit  as 
a  Third  God  ?  W7hence  it  evidently  appears,  that  notwith- 
standing any  one  may  imagine,  and  even  assert  that  Three 
Divine  Persons  constitute  but  One  God,  yet  he  actually  forms 
to  himself  in  his  Idea,  the  Picture  of  Three  distinct  Gods, 
whensoever  he  so  prays. 

The  same  Form  of  Prayer  also  divides  the  Lord  as  it  were 
into  two  Persons,  by  separating  his  Humanity  from  his  Divinity  ; 
for  when  Man  prays  in  such  a  Manner,  he  then  only  thinks  of 


274  Early  Prayer  Books. 

the  Humanity  of  the  Lord,  and  not  at  the  same  Time  of  his 
Divinity.  This  is  plain  from  the  Signification  of  the  Words, 
11  for  the  Sake  of  the  Son,"  which  mean  for  the  Sake  of  his 
Humanity,  that  suffered  the  Death  of  the  Cross. 

They  who  divide  God  into  Three  Persons,  and  adhere  to 
these  Words  of  the  Athanasian  Creed,  "  There  is  one  Person 
of  the  Father,  another  of  the  Son,  and  another  of  the  Holy 
Ghost ;  and  also  to  these  words,  "  The  Fat  her  is  God,  the  Son 
is  God,  and  the  Holy  Ghost  is  God,"  cannot  make  One  God 
of  Three  Persons :  They  can  indeed  say  that  they  are  One 
God,  but  they  cannot  think  so.  In  like  Manner,  they  who  think 
of  the  Divinity  of  the  Lord  from  Eternity  as  of  a  Second  Person 
of  the  Divinity,  and  of  his  Humanity  in  Time  as  of  the  Hu- 
manity of  another  Man,  cannot  but  suppose  that  the  Lord 
consists  of  Two  Persons,  notwithstanding  it  is  asserted  in  the 
Athanasian  Creed,  that  his  Divinity  and  Humanity  are  One 
Person,  united  like  Soul  and  Body.  For  if,  as  they  say,  Jesus 
Christ  was  as  to  his  Divinity  as  a  separate  Person  before  all 
worlds  ;  and  if  the  Humanity  which  he  assumed  in  Time,  was 
also  a  new  Person,  born  of  the  Virgin  Mary ;  and  again,  if 
his  Divinity  and  Humanity  are  still  separate,  as  they  errone- 
ously assert ;  then  it  is  plain,  that  they  form  to  themselves  an 
Idea  of  the  Lord  as  of  two  Persons,  which,  by  a  certain  Kind  of 
confused  Union,  called  the  hypostatic  Union,  are  blended  together 
into  what  they  call  the  second  Person  in  the  Trinity  —  such  are 
the  false  Reasonings  in  the  Christian  Church  concerning  the 
Person  of  the  Lord ;  when  yet  it  ought  to  be  the  fundamental 
Constituent  of  all  Doctrine,  that  God  is  One  both  in  Essence 
and  Person,  that  the  Lord  Jesus  Christ  is  that  One  God,  and 
that  his  Divine  Humanity  is  the  sole  Object  of  all  Adoration. 

From  what  has  been  said,  it  is  plain,  that  the  Faith  of  the 
present  or  Old  Church  assumes  two  Faces,  the  one  internal, 
and  the  other  external.  The  internal  Face  is  formed  from  the 
mental-  Perception  of  Three  Gods,  and  the  external  from  the 
oral  Confession  of  One  God  ;  thus  they  are  at  Variance  with  each 
other,  so  that  the  External  is  not  acknowledged  by  the  Internal, 
nor  is  the  Internal  acknowledged  by  the  External.  Hence  arises 


Swedenborgian  Prayer  Books.  275 

a  confused  Idea  in  the  Minds  of  Men  concerning  Matters  of 
Salvation,  for  which  no  Remedy  can  be  found,  while  it  is  a 
prevailing  Maxim,  that  the  Understanding  must  not  dare  to 
examine  its  Faith,  but  must  submit  in  blind  Obedience  to  its 
irrational  Dictates.  But  the  Case  is  widely  different,  when 
the  One  God  Jesus  Christ,  in  whom  is  a  Divine  Trinity,  is 
directly  approached  and  worshipped  :  Then  the  Perception  of 
the  Mind  and  the  Confession  of  the  Mouth  mutually  regard 
each  other  as  one :  Then  also  the  received  Dogma,  that  the 
Father  was  alienated  from  Mankind,  and  that  his  Wrath  was 
appeased  by  the  Satisfaction  which  the  Son  made  by  atoning 
Blood,  is  found  to  be  a  mere  Spectre  of  the  Night,  which 
vanisheth  at  the  Light  of  the  Morning. 

Every  Person  of  enlightened  Reason  may  know  that  God  is 
One,  and  that  there  can  be  no  other  but  Him.  He  may  also 
know  that  God  is  essential  Love  and  essential  Wisdom,  or  that 
he  is  Goodness  itself  and  Truth  itself;  and  that  the  selfsame 
God  as  to  Divine  Truth,  which  is  the  Word,  came  down  from 
Heaven,  and  assumed  a  HUMANITY  in  order  to  remove  the  Hells, 
and  consequently  to  remove  Damnation  from  Man ;  that  he 
effected  this  by  Combats  and  Victories  over  the  Devil,  that 
is,  over  all  the  Hells,  which  at  that  Time  infested  and  spiritually 
destroyed  every  Man  coming  into  the  world  ;  and  that  afterwards 
he  fully  GLORIFIED  HIS  HUMANITY,  by  uniting  in  It  Divine  Truth 
with  Divine  Good,  and  thus  returning  to  the  Father  from  whom 
he  came  forth.  When  these  Things  are  rationally  perceived, 
then  will  that  Saying  in  John  be  understood,  "The  Word  was 
with  God,  and  God  was  the  Word ;  and  the  Word  became  Flesh." 
Chap.  i.  i,  14.  And  likewise  this,  "I  came  forth  from  the  Father, 
and  am  come  into  the  World ;  again  I  leave  the  World,  and  go  to  the 
Father."  Chap.  xvi.  28.  Hence  also  it  is  evident,  that  without 
the  Lord's  coming  into  the  World,  no  Flesh  could  be  saved, 
and  that  they  are  saved  who  believe  in  Him,  and  live  a  good 
Life.  This  is  the  Frontispiece  of  the  Faith  of  the  New  Church. 
And  by  this  Faith  united  with  Charity,  or  a  Life  according  to 
the  Commandments,  Conjunction  with  the  Lord  is  effected, 
which  is  Salvation  and  eternal  Life. 


276  Early  Prayer  Books, 

As  the  Worship  of  every  Church  ought  to  be  according  to 
its  Understanding  of  the  Word,  it  is  considered  as  highly 
necessary  that  the  principal  Doctrines  of  the  New  Church 
should  be  plainly  avowed  in  its  Form  of  Prayer.  For  this 
Reason  a  few  Alterations  have  been  made  in  the  present 
Edition,  in  order  to  make  the  Whole,  not  only  more  strictly 
consistent  with  the  genuine  Sense  of  the  holy  Word,  but  also 
more  fully  characteristic  of  this  new  Dispensation  of  Divine 
Truth.  The  Lord's  Prayer  and  Ten  Commandments  are 
strictly  rendered  according  to  the  original  Greek  and  Hebrew, 
whereby  the  Correspondences  in  each  particular  Word  may 
be  more  clearly  discerned,  and  the  Conjunction  between  their 
spiritual  and  natural  Senses  more  fully  effected.  In  the  former 
Editions,  at  the  End  of  each  Commandment,  a  Response  was 
directed  to  be  made  by  the  Congregation :  But  on  considering 
that  such  a  Practice  is  an  Interruption  to  the  Solemnity  of 
that  Part  of  the  Service,  it  has  been  deemed  proper  by  a 
General  Conference  of  the  New  Church,  to  discontinue  in 
future  the  Responses  at  the  End  of  each  Commandment,  and 
only  to  make  Use  of  one  after  the  Tenth. 

It  may  be  necessary  here  to  observe,  that  the  New  Church, 
considering  those  Books  only  to  be  genuine  Books  of  the  Word, 
which  contain  the  Internal  Sense,  and  thereby  treat  of  the  Lord 
alone,  and  of  the  most  holy  Things  of  Heaven  and  the  Church, 
has  accordingly  introduced  them  into  her  Service  as  stated  Les- 
sons for  the  Day,  in  the  Order  marked  in  the  Calendar.  These 
canonical  Books,  or  Books  of  Divine  Authority,  are  the  follow- 
ing, viz.,  in  the  Old  Testament,  the  five  Books  of  Moses,  called 
Genesis,  Exodus,  Leviticus,  Numbers  and  Deuteronomy ;  the 
Book  of  Joshua,  the  Book  of  Judges,  the  two  Books  of  Samuel, 
the  two  Books  of  Kings,  the  Psalms  of  David,  the  Prophets, 
Isaiah,  Jeremiah,  Lamentations,  Ezekiel,  Daniel,  Hosea,  Joel, 
Amos,  Obadiah.  Jonah,  Micah,  Nahum,  Habakkuk,  Zephaniah, 
Haggai,  Zechariah,  Malachi :  And  in  the  New  Testament,  the 
four  Evangelists,  Matthew,  Mark,  Luke,  John,  and  the  Reve- 
lation. The  other  Books,  which  have  not  the  Divine  internal 
Sense,  as  well  as  those  which  have  an  internal  Sense,  but  not 


Swedenborgian  Prayer  Books.  2/7 

in  the  Series,  are  nevertheless  useful  in  their  Place,  so  far  as 
they  inculcate  the  great  Doctrine  of  the  Lord,  and  the  Doctrine 
of  Charity. 

In  the  Forms  for  the  Administration  of  Baptism,  it  was  also 
unanimously  agreed,  that  in  order  to  open  the  Gates  of  the 
New  Jerusalem  as  wide  as  possible  the  only  Conditions  of 
Admission  by  Baptism  be  an  Acknowledgment  of  the  two 
Essentials  of  the  New  Church,  which  are  therefore  inserted 
in  the  two  Forms  of  Baptism  instead  of  the  Creed. 

Let  it  also  be  observed,  that  Baptism  by  Sprinkling,  and 
not  Immersion,  is  adopted  by  the  New  Church  as  being  most 
convenient,  although  the  latter  Mode  is  not  at  all  condemned. 
It  is  sufficient  to  pour  or  sprinkle  Water  on  the  Forehead, 
as  the  Forehead  corresponds  to  the  Interiors  of  Man  ;  and 
the  Sprinkling  of  Water  thereon  is  significative  of  internal 
Regeneration. 

The  New  Church  considers  it  unnecessary  to  have  God- 
fathers and  God-mothers  in  Baptism,  as  it  is  by  no  Means  an 
Essential  Part  of  that  Institution,  but  may  in  some  Cases 
operate  as  a  Check  upon  the  Baptizing  of  Infants.  Moreover, 
we  are  taught  in  the  holy  Scriptures  to  call  no  Man  Father 
in  the  spiritual  Sense  of  that  Word;  "for  one  is  our  Father 
which  is  in  Heaven."  Matt,  xxiii.  9.  The  Lord  alone  is  the 
Father  of  all  who  are  regenerated,  or  born  again ;  and  the 
Church,  or  Doctrine  drawn  from  the  Word,  is  their  Mother. 
Therefore  in  this  Sense  no  other  ought  to  be  acknowledged 
as  our  God-father  but  the  Lord  ;  and  no  other  as  our  God-mother 
but  the  Word,  and  the  New-Church,  which  is  the  Lamb's  Wife, 
Rev.  xix.  7,  9.  Chap.  xxi.  2,  9. 

The  third  Edition  of  the  New-Jerusalem  Church  Liturgy,  &c., 
printed  in  the  Year  1790,  by  Mr.  Robert  Hindmarsh,  No.  32, 
Clerkenwell,  London,  is  calculated  for  the  Kingdom  of  Great 
Britain  only  ;  but  the  Promoters  of  this  Copy  thereof  (with  a 
few  Alterations)  hope  that  this  very  excellent  little  Book  is  now 
fitted  both  for  public  and  social  Worship  throughout  the  United 
States. 

We   are  of   the   Opinion  that    this  Form  of  Prayer  is  drawn 


278  Early  Prayer  Books. 

from  the  Holy  Word,  and  is  adjusted  to  preserve  the  Doctrines 
of  the  New  Church  in  their  Purity — and  it  is  at  the  same  Time 
a  powerful  Guard  against  the  Introduction  of  any  Heresy. 

It  is  expected  that  the  Use  of  a  proper  Formula,  in  Public 
Worship,  has  a  tendency  to  implant  in  the  Minds  of  Children 
and  young  People,  true  Ideas  of  the  One  Object  of  Divine 
Adoration,  to  familiarize  them  with  the  Word  of  God  and 
his  holy  Commandments;  and  thus  to  lay  the  Foundation  of 
their  future  spiritual  Life  on  Christ  alone,  who  is  the  Rock 
of  Ages. 

Some  Members  of  the  Old  Church  say,  that  there  is  such 
a  Gift,  or  Spirit  of  Prayer  bestowed  by  the  Holy  Ghost  on 
true  Christians,  as  enables  them  to  address  Heaven  on  all 
Occasions  copiously  and  suitably,  in  unpremeditated  Words 
of  their  own,  which  they  think  ought  not  to  be  restrained  by 
appointing  Forms  of  Prayer,  even  for  the  public  Use  of  Con- 
gregations. However,  this  Opinion  is  discountenanced  even 
by  the  Rev.  Mr.  JOHN  CALVIN ;  for  he  wrote  to  the  Protector 
of  England  under  Edw.  VI.  in  these  words:  "As  to  a  Form 
of  Prayer  and  of  Ecclesiastical  Rites,  I  highly  approve  that 
it  should  be  certain ;  from  which  it  may  not  be  lawful  for 
any  Minister  to  depart — as  well  in  Consideration  of  the  Weak- 
ness and  Ignorance  of  some,  as  that  it  may  more  plainly 
appear,  how  our  Churches  agree  among  themselves — and  lastly, 
that  a  Stop  may  be  put  to  the  Giddiness  of  those  who  affect 
Novelties." 

We  find  Forms  of  Prayer  presented  on  several  Occasions 
in  the  Law  of  Moses,  Num.  vi.  22,  23.  Deut.  xxi.  7.  xxvi.  13. 
The  Psalms  of  DAVID  is  a  whole  Book  of  Forms.  The  Jewish 
Synagogue  used  a  Form,  Luke  xi.  2.  Nay,  at  the  very  Time 
when  the  Gift  of  inspired  Prayer  was  common,  there  is  a 
strong  Appearance  in  the  iv.  Chap,  of  the  Acts,  that  the 
Apostles  and  their  Followers  used  a  Form  then  set  down : 
For  how  else  could  they  "Lift  up  their  Voices  and  say  with  one 
Accord"  as  Verse  24  assures  us  they  did?  Hence  it  may  be 
presumed  that  extemporary  Prayer  is  a  modern  Idea.  It  is 
equally  said,  "I  will  pray  with  the  Spirit,  and  I  will  sing 


Swedenborgian  Prayer  Books.  279 

with  the  Spirit."  Without  Scruple,  at  public  and  social 
Worship,  all  use  Psalms  and  Hymns ;  which  undoubtedly  are 
Forms  of  human  Composition. 

Reader. — The  Promoters  of  this  Edition  were  induced  thereto 
on  a  Belief  that  the  Lord  Jesus  Christ  is  Father,  Son  and  Holy 
Spirit;  that  on  the  Consummation  of  the  Old  Church,  He  de- 
parted from  it,  and  takes  up  His  Abode  in  the  New  Church — 
On  this  Consideration  we  do  most  earnestly  recommend  the 
Theological  Writings  of  Baron  EMAN.  SWEDENBORG,  be- 
lieving that  he  was  divinely  inspired  to  write  for  the  Use  of 
the  New  Jerusalem  Church. 

April  10,  1792. 

After  the  Preface  fourteen  pages  are  given  to  the 
Calendar.  This  contains  the  Psalms  and  Lessons 
for  certain  Festivals,  and  also  for  every  day  of  the 
year.  The  Psalter  is  not  printed  in  the  book,  but 
read  from  the  Bible,  the  number  of  the  Psalms  being 
designated  in  the  Table. 

Morning  Service  begins  with  this  rubric : 

"  The  Worship  opens  with  one  or  more  Verses  of  the  following 
Glorification  for  the  Lord's  Second  Advent,  to  be  read  by  the 
Minister,  all  standing." 

There  are  thirteen  selections  from  Scripture, 
made  chiefly  from  the  books  of  Isaiah,  Daniel  and 
Revelation. 

The  congregation  is  then  addressed  in  these 
words : 

We  are  taught  by  the  Lord  in  his  holy  Word,  to  assemble 
ourselves  together,  to  confess  our  manifold  Evils,  both  actual 


280  Early  Prayer  Books. 

and  hereditary,  to  render  Thanks  for  the  great  Mercies  we 
have  received  at  his  Hands,  to  celebrate  and  glorify  his  DIVINE 
HUMANITY,  to  hear  his  most  holy  Word,  and  to  pray  for  his 
Divine  Assistance,  that  we  may  be  enabled  to  amend  our  Ways, 
and  in  future  live  to  his  Glory  and  the  Good  of  our  Neighbor. 
Let  us,  therefore,  lift  up  our  Hearts  with  one  Consent  to  the 
Throne  of  Mercy,  while  we  worship  Jehovah  God  in  his 
GLORIFIED  HUMANITY. 


While  all  kneel  the  Minister  says  a  prayer  of 
Acknowledgement  and  Confession.  At  the  end  the 
people  join  him  in  saying  the  Lord's  Prayer,  the 
wording  of  which  is  stated  to  be  "according  to  the 
original  Greek."  This  is  the  version: 

Our  Father  who  art  in  the  Heavens ;  Hallowed  be  thy  Name. 
Thy  Kingdom  come.  Thy  Will  be  done,  as  in  Heaven,  so  also 
upon  Earth.  Give  us  this  Day  our  daily  Bread.  And  forgive 
us  our  Debts,  as  we  also  forgive  our  Debtors.  And  lead  us 
not  into  Temptation,  but  deliver  us  from  Evil :  For  thine  is 
the  Kingdom,  and  the  Power  and  the  Glory,  for  Ages.  Amen. 

This  is  followed  by  a  prayer  for  a  blessing  on  the 
reading  of  the  holy  Word  said  by  the  Minister.  The 
Ten  Commandments  are  next  recited,  the  congre- 
gation making  a  single  response  at  the  end.  An 
Exhortation  concerning  the  teachings  of  the  Ten 
Commandments  is  given  by  the  Minister.  The  first 
lesson  is  read  from  the  Old  Testament,  after  which 
this  Doxology  is  repeated : 


Swedenborgian  Prayer  Books.  281 

Minister.  To  Jesus  Christ  be  Glory  and  Dominion  forever  and 
ever. 

People.  For  he  is  Jehovah  of  Hosts,  and  in  Him  alone  dwelleth 
all  the  fullness  of  the  Godhead  bodily. 

After  a  Psalm  or  Hymn  a  prayer  is  offered  for  the 
prosperity  of  the  New  Church : 

Adorable  Lord  Jesus,  who  in  these  latter  Days  hast  been 
graciously  pleased  to  manifest  thyself  a  second  Time  unto  the 
Children  of  Men,  in  the  Power  and  Glory  of  thy  holy  Word, 
by  revealing  the  spiritual  and  celestial  Senses  thereof,  wherein 
thou  hast  thy  most  immediate  Residence,  and  by  the  Light 
of  which  proceeding  from  thy  DIVINE  HUMANITY,  we  are 
enabled  through  Mercy  to  approach  thee  alone  as  our  Father 
and  our  God,  our  Creator,  Redeemer,  and  Regenerator ;  we 
pray  for  the  Prosperity  of  thy  New  Jerusalem  Church,  now 
descended  from  thee  out  of  Heaven.  Dissipate,  we  beseech 
thee,  the  thick  Clouds  of  Darkness  that  prevent  thy  Appear- 
ance; remove  all  the  Prejudices  arising  from  Evil  and  the 
False ;  and  may  the  glorious  Truths  of  thy  Heavenly  Kingdom, 
at  this  Day  revealed  by  Means  of  thy  Servant  Emanuel  Sweden- 
borg,  in  the  Unfolding  of  the  spiritual  and  celestial  Senses 
of  thy  holy  Word,  find  an  ample  Reception  in  the  Hearts  of 
all  Men.  Particularly  we  pray  for  the  Establishment  of  thy 
New  Church  in  these  United  States.  Open  thou  the  Eyes  of 
them  that  sit  in  Darkness  and  in  the  Shadow  of  Death,  that 
they  may  see  the  genuine  Light  of  thy  holy  Word,  and  thereby 
be  brought  to  acknowledge  thee  in  thy  GLORIFIED  HUMANITY 
as  the  only  true  God  and  eternal  Life.  This  we  beg,  most 
merciful  Lord,  in  thy  own  Name,  and  for  the  Salvation  of 
Mankind.  Amen. 

The  Psalter  for  the  day  is  then  read  by  the 
Minister  alone,  and  at  the  conclusion  of  each  Psalm 


282  Early  Prayer  Books. 

the  Doxology  is  said  responsively.  The  prayer 
next  offered  is  for  the  President  of  these  United 
States,  and  both  Houses  of  Legislature  and  all 
Magistrates. 

The  second  lesson,  taken  from  the  New  Testa- 
ment, is  followed  by  the  Doxology.  After  a  Prayer 
for  all  conditions  of  Men,  the  Minister  and  people 
unite  while  standing  in  repeating  the  Creed  of  the 
New  Church,  which  is  in  these  words: 

I  BELIEVE  that  Jehovah  God,  the  Creator  of  Heaven  and 
Earth,  is  one  in  Essence  and  in  Person,  in  whom  is  a  Divine 
Trinity,  consisting  of  Father,  Son  and  Holy  Spirit,  and  that 
the  Lord  and  Saviour  Jesus  Christ  is  that  God. 

I  believe  that  Jehovah  God  himself  came  down  from  Heaven 
as  Divine  Truth,  which  is  the  Word,  and  took  upon  him  Human 
Nature,  for  the  Purpose  of  removing  Hell  from  Man,  of  restor- 
ing the  Heavens  to  Order,  and  of  preparing  the  Way  for  a  New 
Church  upon  Earth  ;  and  that  herein  consists  the  true  Nature 
of  Redemption  which  was  effected  solely  by  the  Omnipotence 
of  the  Lord's  DIVINE  HUMANITY. 

I  believe  in  the  Sanctity  of  the  Word,  and  that  it  containeth 
a  three-fold  Sense,  namely,  Celestial,  Spiritual  and  Natural, 
which  are  united  by  Correspondences  ;  and  that  in  each  Sense 
it  is  a  Divine  Truth,  accommodated  respectively  to  the  Angels 
of  the  Three  Heavens,  and  also  to  Men  on  Earth. 

I  believe  that  evil  Actions  ought  not  to  be  done,  because  they 
are  of  the  Devil,  and  from  the  Devil. 

I  believe  that  good  Actions  ought  to  be  done  because  they 
are  of  God,  and  from  God  :  And  that  they  should  be  done  by 
Man,  as  of  Himself;  nevertheless,  under  this  Acknowledgement 
and  Belief,  that  they  are  from  the  Lord,  operating  with  him  and 
by  him. 

I  believe  that  immediately  on  the  Death  of  the  material  Body 


Swedenborgian  Prayer  Books.  283 

(which  will  never  be  re-assumed)  Man  rises  again  as  to  his 
spiritual  or  substantial  Body,  wherein  he  existeth  in  a  perfect 
human  Form ;  and  thus  that  Death  is  only  a  Continuation  of 
Life. 

I  believe  that  the  Last  Judgment  is  accomplished  in  the 
Spiritual  World,  and  that  the  former  Heaven  and  the  former 
Earth,  or  the  Old  Church,  are  passed  away,  and  that  all  Things 
are  become  New. 

I  believe  that  Now  is  the  second  Advent  of  the  Lord,  which 
is  a  Coming,  not  in  Person,  but  in  the  Power  and  Glory  of 
the  spiritual  Sense  of  his  holy  Word,  which  is  Himself.  And 
I  believe  that  the  Holy  City,  New  Jerusalem,  is  now  descending 
from  God  out  of  Heaven,  prepared  as  a  Bride  adorned  for  her 
Husband. 

A  prayer  of  Thanksgiving  succeeds  the  Creed. 
At  this  point  the  rubric  says : 

1 '  Here  follow   some    Extracts   from    the    Writings    of   Emanuel 
Swedenborg,  to  be  read  at  the  Direction  of  the  Minister." 

The  service  concludes  with  the  Lord's  Prayer  and 
the  Benediction.  Evening  Prayer  is  arranged  on 
the  same  plan. 

The  Form  of  the  Administration  of  Baptism  to 
Infants,  has  the  next  place  in  the  book. 

The  service  opens  with  the  Lord's  Prayer,  after 
which  the  Minister  reads  an  instruction  concerning 
the  nature  and  use  of  Baptism.  After  a  prayer 
these  questions  are  put  to  those  who  present  the 
child: 

Dost  thou  believe,  that  God  is  One  both  in  Essence  and  in 
Person,  in  whom  is  a  Divine  Trinity,  consisting  of  Father,  Son 


284  Early  Prayer  Books. 

and  Holy  Spirit ;  and  that  the  Lord  and  Saviour  Jesus  Christ 
is  He? 

Answer.   I  do. 

Minister.  Dost  thou  believe,  that  in  order  to  Salvation,  Man 
must  live  a  Life  according  to  the  Ten  Commandments,  by 
shunning  Evils  as  Sins  against  God  ? 

Answer.   I  do. 

Minister.  Art  thou  desirous  to  have  this  Child  baptized  in 
this  Faith  ? 

Answer.   I  am. 

Following  the  prayer  for  the  consecration  of  the 
water  the  child  is  baptized,  with  the  use  of  this 
formula : 

I  Baptize  thee  in  the  Name  of  the  Lord  Jesus  Christ,  who  is  at 
once  the  Father,  Son  and  Holy  Spirit.  Amen. 

The  reception  into  the  congregation  is  worded  in 
this  way : 

We  receive  this  Child  into  the  Congregation  of  the  New 
Church,  that  he  may  hereafter  be  initiated  into  the  Acknowledge- 
ment and  true  Worship  of  the  Lord,  agreeable  to  the  Heavenly 
Doctrines  of  the  New  Jerusalem.  And  as  there  is  Joy  in  Heaven 
over  one  Sinner  that  repents,  so  let  us  rejoice  on  Earth,  that 
it  has  pleased  the  Lord  to  add  to  the  Number  of  those,  who 
by  the  Baptism  of  Repentance  and  Regeneration  may  finally 
inherit  the  Crown  of  Everlasting  Life. 

The  service  is  concluded  with  an  exhortation, 
two  prayers  and  the  benediction.  Adult  Baptism 
follows  practically  the  same  order. 


Swedenborgian  Prayer  Books.  285 

The  Form  of  the  Administration  of  the  Holy 
Supper  in  the  New  Church,  begins  with  the 
Lord's  Prayer,  then  shorter  exhortation,  prayer, 
longer  exhortation,  prayer,  and  consecration  of 
the  elements.  The  words  when  the  bread  is  de- 
livered are  these : 

The  Body  of  our  Lord  Jesus  Christ,  which  is  the  Divine 
Good  of  his  Divine  Love,  nourish  and  preserve  you  unto 
eternal  Life.  Take  and  eat  this,  in  Remembrance  that  the 
Lord  GLORIFIED  his  HUMANITY,  and  thereby  became  the  God 
of  Heaven  and  Earth. 

Like  words  are  used  in  giving  the  cup.  What 
remains  of  the  service  is  brief,  consisting  of  the 
Lord's  Prayer,  a  hymn,  a  Thanksgiving,  Doxology 
and  Benediction.  The  Sursum  Corda,  Ter  Sanctus, 
and  Gloria  in  Excelsis,  that  mark  most  ancient 
liturgies,  are  not  found  in  this  book.  Before  the 
word  "Finis"  is  reached,  seven  pages  are  given 
to  the  Catechism.  This  form  of  instruction  is 
here  reprinted : 

A  CATECHISM  FOR  THE  USE  OF  THE  NEW  CHURCH. 

Quest.   WHAT  are  you  ? 
Ans.   A  human  Creature. 
Q.   What  is  a  human  Creature  ? 
A.   An  Image  and  Likeness  of  Almighty  God. 
Q.  What  is  God  ? 

A.  God  is  a  Being  of  infinite  Love  and  Wisdom,  the  Creator 
and  Preserver  of  all  Things,  both  in  Heaven  and  Earth. 


286  Early  Prayer  Books. 

Cat.   Repeat  the  Articles  of  thy  Belief. 

A.   I  believe  that  Jehovah  God,  etc. 

Q.  What  dost  thou  learn  from  this  Creed  ? 

A.  I  learn,  First,  that  there  is  One  God,  the  Creator  of 
Heaven  and  Earth,  and  that  the  same  God  is  the  Redeemer 
and  Regenerator  of  Mankind. 

Secondly,  That  his  holy  Word  is  the  Fountain  of  Wisdom 
both  to  Angels  and  Men. 

Thirdly,  That  Man  as  to  his  Spirit  never  dies,  but  that  his 
eternal  State  is  fixed  and  determined  by  his  present  Life  in 
the  material  Body,  whether  it  be  good  or  bad. 

Fourthly,  That  the  Lord  is  now  establishing  a  New  Church, 
which  is  the  New  Jerusalem  spoken  of  in  the  Revelation. 

Q.  You  say  there  is  a  Divine  Trinity  in  the  Lord,  consisting 
of  Father,  Son,  and  Holy  Spirit :  How  can  these  Three  be  com- 
prehended in  One  Person  ? 

A.  Even  as  in  every  individual  Man  there  is  a  human  Trinity 
of  Soul,  Body,  and  Operation ;  so  is  there  a  Divine  Trinity  of 
Father,  Son  and  Holy  Spirit,  in  the  Person  of  our  Lord  and 
Saviour  Jesus  Christ. 

Q.  What  is  meant  by  the  Father  ? 

A.  Divine  Love,  or  Divine  Good,  answering  to  the  Soul  of 
Man.  In  other  Words,  it  is  the  naked  Divinity. 

Q    What  is  the  Son  ? 

A.  Divine  Wisdom,  or  Divine  Truth,  answering  to  the  Body 
of  Man.  In  other  Words,  it  is  the  Divine  Humanity. 

Q.   And  what  is  the  Holy  Spirit  ? 

A.  It  is  the  Divine  Proceeding  of  Love  and  Wisdom  from  the 
Divine  Humanity  of  our  Lord,  answering  to  the  Operations  of 
Man's  Soul  and  Body  together. 

Q.   What  dost  thou  know  of  the  holy  Word  ? 

A.  I  believe  it  is  the  revelation  of  the  Will  of  my  heavenly 
Father,  and  therefore  I  reverence  it  for  his  Sake,  and  because 
it  teaches  me  to  love  the  Lord  above  all  Things,  and  my  Neigh- 
bor as  myself. 

Q.  Which  are  the  Books  of  the  Word  ? 

A.   All   those   which   have   the   internal   Sense   which   are    as 


Swedenborgian  Prayer  Books.  287 

follows  ;  that  is  to  say,  in  the  Old  Testament,  the  five  Books 
of  Moses,  called  Genesis,  Exodus,  Leviticus,  Numbers,  and 
Deuteromomy ;  the  Book  of  Joshua,  the  Book  of  Judges,  the 
two  Books  of  Samuel,  the  two  Books  of  Kings,  the  Psalms  of 
David,  the  Prophets  Isaiah,  Jeremiah,  Lamentations,  Ezekiel, 
Daniel,  Hosea,  Joel,  Amos,  Obadiah,  Jonah,  Micah,  Nahum, 
Habakkuk,  Zephaniah,  Haggai,  Zechariah,  Malachi :  And  in 
the  New  Testament,  the  four  Evangelists,  Matthew,  Mark, 
Luke,  John,  and  the  Revelation. 

Q.   What  will  become  of  you  after  Death  ? 

A.  If  I  live  a  good  Life,  I  shall  be  received  into  Heaven  by 
the  Lord,  and  be  forever  happy ;  but  if  I  live  wickedly,  I  shall 
be  turned  into  Hell  and  be  miserable  to  all  Eternity. 

Q.  What  dost  thou  mean  by  the  New  Church,  or  New 
Jerusalem  ? 

A.  By  the  New  Church  I  mean  a  new  Manifestation  of  Divine 
Goodness  and  Truth,  in  the  Unfolding  of  the  internal  Sense  of 
the  holy  Word,  whereby  I  may  be  more  immediately  conjoined 
to  the  Lord,  if  I  keep  his  Commandments. 

Q.   How  many  Commandments  are  there  ? 

A.   Ten. 

Cat.   Repeat  them. 

[Here  the  Ten  Commandments  are  recited.] 

Q.  What  is  the  great  End  and  Design  of  these  Command- 
ments ? 

A.  They  teach  me  to  worship  and  acknowledge  the  true  God 
of  Heaven  and  Earth,  to  shun  continually  all  Evils  as  Sins 
against  him,  to  renounce  the  Loves  of  Self  and  of  the  World, 
and  to  love  the  Lord  above  all  Things,  and  my  Neighbour  as 
myself. 

Q,  Art  thou  able,  of  thine  own  Strength,  to  do  this? 

A.  No ;  but  by  the  Divine  Mercy  of  the  Lord,  and  his  con- 
tinual Assistance,  I  trust  I  shall  be  enabled  to  love  and  obey 
him  all  the  Days  of  my  Life:  And  therefore  I  offer  up  my 
Prayers  unto  him,  agreeable  to  his  holy  Word,  in  the  following 
Manner : 

Our  Father  who  art  in  the  Heavens,  etc. 


288  Early  Prayer  Books, 

Q.  How  many  Ordinances  hath  the  Lord  appointed  in  his 
Church  ? 

A.  Two,  Baptism,  and  the  Holy  Supper,  which  are  the  two 
pillars  of  Heaven  and  the  Church. 

Q.  What  is  the  Use  of  Baptism  ? 

A.  There  are  three  Uses  in  Baptism.  The  first  is  Introduction 
into  the  Christian  Church,  and  at  the  same  Time  Insertion 
among  Christians  in  the  Spiritual  World.  The  second  Use  is, 
that  the  Person  baptized  may  know  and  acknowledge  the  Lord 
and  Saviour  Jesus  Christ,  and  follow  him.  The  third  and  last 
Use  of  Baptism  is,  that  Man  may  be  regenerated. 

Q.   Does  Baptism  itself  confer  either  Faith  or  Salvation  ? 

A.  No ;  It  is  only  a  Sign  that  the  Person  baptized  may  receive 
Faith,  and  that  he  may  be  saved,  if  he  is  regenerate. 

Q.   What  is  the  Use  of  the  Holy  Supper  ? 

A.  Bread  and  Wine  in  the  Holy  Supper  represent  the  Divine 
Good  and  Divine  Truth  of  the  Lord's  Divine  Humanity ;  which 
being  received  in  Charity  and  Faith,  are  productive  of  actual 
Conjunction  with  him,  and  more  immediate  Communion  with 
the  Angels  of  Heaven.  Thus  Eating  and  Drinking  are  Acts 
of  a  Spiritual  Nature ;  and  thus  the  Holy  Supper  becomes  a 
Signing,  Sealing,  Certifying  and  Witnessing,  even  before  the 
Angels,  that  the  worthy  Receiver  is  a  Child  of  God ;  and  more- 
over as  a  Key  to  his  House  in  Heaven,  where  he  shall  dwell 
to  all  Eternity. 

The  Hymns  and  Spiritual  Songs  by  the  Rev. 
Joseph  Proud,  are  preceded  by  a  doctrinal  disser- 
tation of  six  pages.  It  is  not  necessary  to  print  this, 
as  it  does  not  refer  to  the  Prayer  Book,  but  to  the 
hymns.  The  latter  are  304  in  number. 

Since  the  publication  of  this  Prayer  Book  there 
has  been  an  extensive  growth  in  the  liturgical 
services  of  the  congregations  of  the  New  Church. 


Swedenborgian  Prayer  Books.  289 

In  1822,  Thomas  S.  Manning,  of  Philadelphia, 
printed  an  i8mo  book  entitled,  "The  Liturgy  of 
the  New  Jerusalem  Church."  The  Morning  Service 
has  the  Benedic,  anima  mea  and  the  Te  Deum. 
There  is  also  a  "Glorification"  for  Christmas  Day. 
Among  the  additions  are,  Chief  Articles  of  Faith, 
Form  of  Solemnization  of  Matrimony,  and  services 
for  the  Burial  of  Adults  and  Infants.  The  book 
has  224  pages  and  292  hymns. 

Milliard,  Gray,  Little  &  Wilkins  published  at 
Boston,  in  1829,  an  i8mo  volume  of  170  pages, 
which  was  prepared  for  the  use  of  the  Boston 
Society  of  the  New  Jerusalem.  It  bears  the  title 
of  the  "Book  of  Public  Worship." 

Up  to  1836  no  one  book  had  received  the 
sanction  of  all  the  Swedenborgian  congregations. 
But  in  the  year  named  the  General  Convention  of 
the  New  Jerusalem  Church,  prepared  and  had 
published  a  service  book  that  it  recommended  for 
general  use.  It  was  issued  in  1836,  by  Otis  Clapp, 
No.  n  School  Street,  Boston,  with  the  title, 
"BOOK  of  PUBLIC  WORSHIP  for  the  use  of  THE 
NEW  CHURCH  signified  by  THE  NEW  JERUSALEM 
in  the  REVELATION."  It  is  an  octavo  of  396  pages. 
The  greater  part  of  the  book  is  given  up  to  chants 
and  selections,  with  the  music  supplied  to  each 
page,  thus  indicating  that  the  Psalms  are  to  be  sung 


290  Early  Prayer  Books. 

rather  than  said.  Revised  and  enlarged  editions 
of  the  Book  of  Worship  were  issued  by  order  of 
the  General  Convention  in  1854,  1862,  1866  and 
1876.  A  short  Liturgy  for  missionary  purposes 
was  authorized  by  the  same  body  and  published 
in  New  York,  in  1889.  The  authorized  book  has 
been  greatly  expanded  through  its  several  revisions, 
and  contains  a  wide  range  of  services.  The  aim 
seems  to  be  to  give  a  variety  of  forms.  Thus  in 
the  Order  of  Worship,  for  the  Morning  there  are 
five  distinct  services  arranged  for  five  Sundays  of 
the  month,  so  that  repetition  is  avoided.  The 
Ordinance  of  Baptism  contains  much  reading  of 
Scripture,  and  a  considerable  instruction  concerning 
the  doctrines  of  the  New  Church.  There  is  also 
much  Scriptural  and  doctrinal  instruction  in  the 
Confirmation  formula.  There  is  a  Funeral  Service 
for  Adults,  and  another  for  Infants  and  little  Chil- 
dren. There  are  also  forms  for  Ordination,  In- 
stallation, Consecration,  Dedication,  Institution  of 
Societies,  Admission  of  Members  into  Societies, 
Institution  of  Associations  and  Family  Prayer.  The 
Selections  and  Chants  fill  nearly  two  hundred  and 
fifty  pages  and  the  music  is  printed  on  every  leaf. 
The  last  edition,  that  of  1876,  is  a  great  advance 
in  the  development  of  ritual  over  the  first  author- 
ized book  published  forty  years  before,  in  1836. 


Swedenborgian  Prayer  Books.  291 

While  the  General  Convention  of  the  New  Church 
encourages  and  advises  the  use  of  the  book  which 
it  has  prepared,  it  does  not  make  the  employment 
of  its  Liturgy  obligatory.  As  a  result  other  de- 
votional forms  have  been  prepared  by  individuals 
and  can  be  used  by  congregations  if  they  so  elect. 
In  1864,  Robert  Clarke  &  Co.,  of  Cincinnati,  pub- 
lished an  i8mo  volume  with  the  title,  "The  BOOK 
of  HOLY  OFFICES:  containing  Lauds,  Matins, 
Vespers  and  Compline,  with  a  Catechism  and 
Brief  Manual  of  Devotions."  In  1868,  John  Lovell, 
of  Montreal,  issued  a  small  book  of  82  pages,  de- 
signed for  the  use  of  the  New  Church  in  that  city. 
It  is  entitled.  "An  ORDER  of  PUBLIC  WORSHIP." 
A  liturgical  book  of  the  New  Church  in  German 
was  published  in  Baltimore  in  1866,  and  another 
in  the  Swedish  language  at  Philadelphia,  in  1880. 
The  latter  was  copyrighted  by  Rev.  L.  H.  Tafel. 
"A  LITURGY  for  the  NEW  CHURCH,"  the  work  of 
seven  compilers,  headed  by  the  Rev.  James  P. 
Stuart,  was  imprinted  by  J.  B.  Lippincott  &  Co., 
of  Philadelphia,  in  1876.  It  is  a  small  I2mo  of 
538  pages.  There  is  a  Preface  of  six  pages,  giving 
the  reasons  for  revision. 

A  devotional  and  musical  collection  of  consider- 
able popularity,  compiled  and  copyrighted  by  the 
Rev.  Frank  Sewall,  was  published  under  the  name 


292  Early  Prayer  Books, 

of  "A  PRAYER  BOOK  and  HYMNAL  for  the  use  of 
the  New  Church,"  by  J.  B.  Lippincott  &  Co.,  of 
Philadelphia,  in  1867.  Mr.  Sewall,  at  a  later  date, 
revised  and  enlarged  the  book,  and  it  was  issued 
by  the  same  publishers  in  1884.  The  title  was 
changed  to,  "The  NEW  CHURCHMAN'S  PRAYER 
BOOK  and  HYMNAL."  It  is  a  i2mo  of  747  pages. 
In  the  Preface  the  compiler  says : 

While  it  was  never  anticipated  that  this  book  would  be 
generally  adopted  in  New-Church  societies,  it  is  gratifying  to 
find  evidences  that  during  the  interval  which  has  elapsed  since 
its  publication  it  has  not  been  without  its  influence  in  the  exten- 
sive modification  which  the  liturgies  in  more  general  use  have 
undergone.  During  that  time  the  religious  observance  of  the 
two  great  festivals  of  our  Lord,  Christmas  and  Easter,  have, 
from  being  almost  unknown,  become  nearly  universal  in  New- 
Church  societies ;  a  service  of  devout  preparation  for  receiving 
the  most  holy  sacrament  of  the  Lord's  Supper  has  been  regularly 
instituted  in  most  of  our  larger  churches  ;  the  elements  of  prayer 
enter  much  more  largely  into  the  public  worship  of  the  Church  ; 
responsive  reading  of  the  Psalter  and  the  congregation's  partici- 
pation in  the  services  in  the  various  other  forms  have  become 
much  more  general  than  formerly.  The  beautiful  order  and 
system  of  the  "Christian  Year"  has  been  turned  to  practical 
account  in  the  arrangement  of  Sunday-school  lessons,  and, 
while  the  Church  has  not  united  yet  in  the  use  of  a  common 
Lectionary  for  its  public  worship,  the  principle  of  such  a 
provision  is  practically  recognized  in  the  effort  to  make  the 
scriptural  and  doctrinal  instruction  of  the  Sunday-schools  follow 
a  uniform  plan,  as  also  in  the  general  adoption  of  a  uniform 
"Table  of  Lessons  for  Festival  Services."  Even  the  more 
searching  and  solemn  employments  of  the  penitential  seasons 
of  Advent  and  Lent  are  beginning  to  commend  themselves  to 


Swcdenborgian  Prayer  Books.  293 

individuals  and  societies  as  having  claims  upon  the  New  Church 
parallel  to  those  of  the  joyous  and  more  widely  popular  obser- 
ances  of  the  commonly  recognized  holidays.  Finally,  the  incor- 
poration in  the  "Book  of  Worship"  of  the  General  Convention 
of  many  features  hitherto  distinctively  belonging  to  the  Prayer 
Book  and  Hymnal,  on  the  wise  and  generous  policy  of  meeting 
the  wants  of  the  largest  number,  is  an  indication  that  the  wants 
which  this  book  first  sought  to  supply  were  real  wants,  and  that 
its  contribution  to  the  growth  and  enrichment  of  the  ritual  of  the 
Church  has  been  a  substantial  and  permanent  one.  It  is  with 
devout  gratitude  and  sincere  rejoicing  that  the  compiler  witnesses 
such  results  of  those  labors  of  past  years,  which  were  undertaken 
with  the  sole  desire  of  seeing  the  Church,  by  means  of  a  more 
beautiful  and  orderly  external  worship,  advanced  in  genuine 
piety  and  spiritual  life. 

There  are  certain  marked  features  about  this 
book.  Fourteen  pages  are  given  to  The  Antiphon- 
ary,  containing  the  responsive  services  suitable  for 
the  various  sacred  days  and  seasons.  There  is  an 
office  for  Morning  Prayer  and  praise  throughout 
the  year,  and  another  for  Vespers.  The  Litany 
is  used,  preceded  by  one  or  more  of  the  Seven 
Penitential  Psalms.  The  Psalter  is  printed  in  full, 
though  the  translation  is  changed.  After  the  Psalms 
are  Lauds,  for  Sundays,  Festivals  and  each  day  of 
the  week,  and  Compline  or  office  for  the  night. 
Nearly  fifty  pages  contain  the  Antiphons,  Collects 
and  Gospels  for  the  feasts  and  fasts  of  the  Christian 
year.  The  Epistles  are  not  given,  as  Sweden- 
borgians  teach  that  these  portions  of  Scripture  do 


294  Early  Prayer  Books. 

not  contain  what  they  call,  "the  internal  sense." 
As  there  is  no  Trinity  festival,  the  Sundays  until 
Advent  are  numbered  after  the  feast  of  Pentecost. 

Ash  Wednesday  and  Lent  are  observed,  and 
Thursday,  Good  Friday  and  Easter  Eve  in  Holy 
Week.  There  are  three  festivals,  for  the  Apostles, 
the  Evangelists,  and  the  sending  of  the  twelve 
Apostles. 

Much  space  of  the  book  is  set  apart  for  forms 
of  private  devotion.  The  final  pages  of  the  Liturgy 
contain  the  Articles  of  Faith,  twelve  in  number. 
The  music  is  extensive,  and  over  two  hundred  and 
fifty  pages  are  assigned  to  the  Selections  and  hymns. 

During  the  hundred  years  of  their  history  in  the 
United  States,  the  Swedenborgians  have  amplified 
their  books  of  worship,  and  shown  themselves  to 
be  enthusiastic  promoters  of  liturgical  and  musical 
forms. 


PRAYERS 

0  F  O  R 

^HAlEATH,  ROSH^HASHANae,  AND    KIPfUR; 

C  R 
Tke    SABBATH,    the  BEGININC  of  ih«  YEAR; 

A  N  0 

The  D  A  Y  of  A  T  O  N  E  ME  NTS 

W  i  T  « 

and   MUSAPH  of   the 
OK 


to  the  Ord«r  of  the  Spaniih  and  Portugucfe  Jews, 


Tran  toed  by   ISAAC  PINTO 


for  him.  printed  b    JOHN  HOLT,  i    Ncw-Vr 


Fac-simile  of  the  title  page  of  the  first  Jewish  Praver  Book  published  in  North  America. 
Printed  by  John  Holt,  of  New  York.,  in  1766.     Exact  size. 


JEWISH  PRAYER  BOOKS. 


THE  ritual  publications  of  the  Jews  of  the  United 
States  bear  an  early  date.  There  is  a  little  pamphlet 
in  the  possession  of  the  Historical  Society  of  Penn- 
sylvania, containing  a  prayer  offered  in  a  Jewish 
Synagogue  in  the  City  of  New  York,  in  1760.  The 
title  page  reads:  "The  Form  of  Prayer  which  was 
performed  at  the  Jews'  Synagogue,  in  the  City  of 
New  York,  on  Thursday,  October  23,  1760:  Being 
the  Day  appointed  by  Proclamation  for  a  General 
Thanksgiving  to  Almighty  God,  for  the  Reducing 
of  Canada  to  His  Majesty's  Dominions.  Composed 
by  D.  R.  Joseph  Jesurun  Pinto,  in  the  Hebrew 
Language :  And  translated  into  English  by  a  Friend 
to  Truth.  New  York.  Printed  and  Sold  by 
W.  Weyman,  at  his  New  Printing  Office,  in  Broad 
Street,  not  far  from  the  Exchange,  1760.  (Price 
4  d.)"  The  size  of  the  pamphlet  is  8  by  5  inches, 
and  it  is  printed  wholly  in  English.  It  contains 
Morning  Prayer  and  Afternoon,  and  is  on  7  pages. 

295 


296  Early  Prayer  Books. 

A  complete  book  of  ritual  appeared  in  New  York, 
in  1766.  It  is  a  square  duodecimo  of  190  pages. 
It  is  wholly  in  English,  and  is  a  translation  made 
from  the  Sephardic  ritual.  The  title  page  reads: 
' '  PRAYERS  for  SHABBATH  ROSH-HASHANAH  and 
KIPPUR;  or  the  SABBATH,  the  BEGINNING  of  the 
YEAR;  and  the  DAY  OF  ATONEMENTS,  with  the 
AMIDAH  and  MUSAPH  of  the  MOADIM,  or  SOLEMN 
SEASONS,  According  to  the  Order  of  the  Spanish 
and  Portuguese  Jews.  Translated  by  ISAAC  PINTO, 
And  for  him  printed  by  JOHN  HOLT,  in  New  York, 
A.M.,  5526."  On  the  first  fly  leaf  is  the  autograph 
of  "  Myer  M.  Cohen,"  and  under  it  the  words, 
"Presented  to  Isaac  H.  Judah,  Richmond,  Septem- 
ber 1 6th,  1797."  On  the  second  fly  leaf  is  written 
a  prayer  that  was  no  doubt  composed  by  Mr. 
Judah,  who  was  Reader  in  the  Jewish  Synagogue  in 
Richmond.1 

Mr.  Judah's  signature  is  written  several  times  in 
the  book.  On  the  back  of  the  title  page  is  printed 
the 

ADVERTISEMENT. 

In  the  following  Sheets,  several  Hebrew  Words  occur,  where 
the  Vowels  are  to  be  sounded  as  in  Spanish  or  French.  The 
Hebrew  Letter  Heth  is  distinguished  by  being  printed  in  a 
different  Character  from  the  other  Letters  in  the  same  Word  : 

1  See  Mr.  J.  Ezekiel's  "Jews  of  Richmond,"  in  Publications 
of  the  American  Jewish  Historical  Society.  IV.,  pp.  21,  29. 


Jewish  Prayer  Books.  297 

And  the  Vowels  in  a  different  Character,  shew  that  they  are 
governed  by  the  Hebrew  Letter  Ain.  Some  proper  Names  are 
wrote  more  agreeable  to  the  Hebrew  Orthography,  than  they 
generally  are ;  as  Ishac  for  Isaac,  laacob  for  Jacob,  Jehudah 
for  Judah,  Mosheb  for  Moses,  Pinehas  for  Phinehas,  Ishai  for 
Jesse,  Shelomob  for  Solomon  and  Tzion  for  Zion. 

The  third  page  is  devoted  to  the 

PREFACE. 

A  Veneration  for  the  Language,  sacred  by  being  that  in  which 
it  pleased  Almighty  God  to  reveal  himself  to  our  Ancestors, 
and  a  desire  to  preserve  it,  in  firm  Persuasion  that  it  wil 
again  be  re-established  in  Israel ;  are  probably  leading  Reasons 
for  our  performing  divine  Service  in  Hebrew :  But  that,  being 
imperfectly  understood  by  many,  by  some,  not  at  all  ;  it  has 
been  necessary  to  translate  our  Prayers  in  the  Language  of  the 
Country  wherein  it  hath  pleased  the  divine  Providence  to 
appoint  our  Lot.  In  Europe,  the  Spanish  and  Portuguese 
Jews  have  a  Translation  in  Spanish,  which  as  they  generally 
understand,  may  be  sufficient ;  but  that  not  being  the  Case  in 
the  British  Dominions  in  America,  has  induced  me  to  Attempt 
a  Translation  in  English,  not  without  Hope  that  it  will  tend 
to  the  Improvement  of  many  of  my  Brethren  in  their  Devotion  ; 
and  if  it  answer  that  Good  Intention,  it  will  afford  me  the 
Satisfaction  of  having  contributed  towards  it.  In  Justice  to 
the  Learned  and  Reverend  H.  H.  R.  Ishac  Nieto,  I  must 
acknowledge  the  very  great  Advantage  I  have  received  from 
his  Elegant  Spanish  Translation  of  the  Prayers  of  Rosh- 
Hashanah  and  Kippur ;  From  which,  by  particular  Desire,  I 
have  taken  the  Liberty  of  translating  his  Exhortation  and 
prefixing  it  to  these  Sheets.  Notwithstanding  my  utmost  Care, 
I  make  no  doubt  this  Translation  has  its  errors  and  the  Stile 
I  am  sensible  has  its  Defects,  which  I  hope  will  meet  with 
Indulgence  from  the  candid  Reader. 


298  Early  Prayer  Books. 


On  the  fourth  page  follows  the 

EXHORTATION. 

Mortal  Man  !  Consider  that  thou  art  going  to  present  thyself 
before  the  Eternal,  Omnipotent,  and  Omniscient  Being,  who 
hath  created  and  formed  thee,  that  supports  and  governs  thee  ; 
on  whose  Providence  all  this  grand  System  of  the  Universe 
depends :  Consider  that  he  is  infinite,  and  is  everywhere 
present,  and  that  he  beholds  and  observes  thee:  Consider  that 
if  thou  adorest  him  as  thou  oughtest,  and  is  thy  Duty,  thou 
obtainest  Salvation ;  if  not,  thou  bringest  Condemnation  on 
thyself.  If  thou  behavest  devoutly,  thou  pleasest  him ;  if  not, 
thou  offendest  him.  Consider  that  Adoration  is  a  most  essential 
Part  of  Religion,  and  of  the  divine  Service. — THAT,  and  no 
other  is  the  Exercise  of  this  sacred  House ;  which  if  thou 
performest  according  to  thy  Duty,  thou  sanctifiest  his  Holy 
Name ;  if  not  thou  -profanest  it.  Observe  that  thou  effectest 
thy  Ruin,  with  that  by  which  thou  oughtest  to  make  thy  Gain, 
and  destroyest  thyself  with  the  same  act  whereby  thou  oughtest 
to  obtain  Salvation.  Offer  him  then  thine  Heart,  clothe  thyself 
with  a  true  Devotion  ;  dedicate  thyself  entirely  to  his  Service ; 
divest  thyself  of  every  Worldly  Consideration  ;  and  intreat  Him 
to  grant  thee,  that  which  is  convenient  for  thee,  and  confide  in 
his  divine  Providence;  for  if  thou  art  not  wanting  thereto,  That 
will  never  fail  thee. 


The  ritual  begins  with  Morning  Service  of 
Sabbath,  extending  to  29  pages.  Minhah  of 
Sabbath,  the  Sabbath  Rosh-Hodesh,  and  Morning 
Service  of  the  Moadim,  follow  on  27  pages.  Next 
we  have  Morning  Service  of  Rosh-Hashanah,  and 
Musaph  of  Rosh-Hashanah  on  37  leaves.  The 
remainder  of  the  Liturgy  contains  Morning  Service 


Jewish  Prayer  Books.  299 

of  Kippur,  Musaph  of  Kippur,  Minhah  of  Kippur, 
and  Neilah  of  Kippur.  This  closes  the  text  of  the 
book.  There  are  two  remaining  pages,  one  con- 
taining The  Contents  and  the  other  the  Errata. 

In  the  early  part  of  the  book,  in  the  service  for 
the  Morning  of  Sabbath,  is  the  following  prayer: 

May  he  that  dispenseth  Salvation  unto  Kings  and  Dominion 
unto  Princes ;  whose  Kingdom  is  an  everlasting  Kingdom  ;  that 
delivered  his  Servant  David  from  the  destructive  Sword  ;  that 
maketh  a  Way  in  the  Sea,  and  a  Path  through  the  mighty 
Waters :  Bless,  preserve,  guard  and  assist  our  most  gracious 
Sovereign  Lord,  King  George,  our  gracious  Queen  Charlotte, 
their  Royal  Highnesses  George  Prince  of  Wales,  the  Princess 
Dowager  of  Wales,  and  all  the  Royal  Family  ;  May  the  Supreme 
King  of  Kings  through  his  infinite  Mercies  preserve  them,  and 
grant  them  Life  and  deliver  them  from  all  Manner  of  Trouble 
and  Danger.  May  the  supreme  King  of  Kings  aggrandize  and 
highly  exalt  our  Sovereign  Lord,  the  King,  and  grant  him  long 
and  prosperously  to  reign.  May  the  supreme  King  of  Kings  in- 
spire him,  and  his  Council,  and  the  States  of  his  Kingdoms,  with 
Benevolence  towards  us,  and  all  Israel,  our  Brethren.  In  his 
and  our  Days  may  Jehudah  be  saved,  and  Israel  dwell  in  Safety. 
And  may  the  Redeemer  come  unto  Tzion  :  Which  God  of  his 
infinite  Mercies  grant ;  and  let  us  say,  Amen. 

As  to  the  faithfulness  of  the  translation  Mr. 
George  Alexander  Kohut,  a  well  known  authority 
in  Jewish  literature,  writes:  l "  The  translation 
seems  to  be  totally  free  from  foreign  expressions 
and  is  characterized  throughout  by  a  dignity  and 

* 

1  Early  Jewish  Literature  in  America,  pp.  119,  120. 


3OO  Early  Prayer  Books. 

simplicity  of  diction  which  is,  on  the  whole,  admi- 
rable. The  translator's  rendering  is  at  times  rather 
free,  and  he,  being  conscious  of  the  fact,  adds  a 
commentary  to  such  passages,  wherein  the  literal 
meaning  of  the  Hebrew  is  given."  Naturally  there 
has  been  much  inquiry  concerning  the  translator 
of  this  early  Prayer  Book. 

Mr.  Kohut,  in  his  able  paper  on  "Early  Jewish 
Literature  in  America,"  which  may  be  found  among 
the  publications  of  the  American  Jewish  Historical 
Society  for  1895,  says:1  "  Koenen  tells  us  of  the 
bravery  of  Isaac  Pinto,  captain  of  Jewish  volunteers 
in  the  village  of  Savannah,  in  Surinam,  in  1712; 
and  among  the  numerous  members  of  the  Pinto 
family  so  thoroughly  treated  in  N.  T.  Phillip's 
article,  we  find  one  who  died  January  i/th,  1701, 
aged  seventy  years.  He  is,  without  doubt,  the 
author  of  the  book  under  consideration,  which  he 
compiled  in  his  45th  year.  All  the  Pintos  were  con- 
nected with  the  Portuguese  congregation  Shearith 
Israel,  in  New  York  City." 

The  first  Jewish  Prayer  Book  published  in  this 
country  certainly  takes  high  rank  among  early, 
rare  and  interesting  Americana. 

The  Pinto  Prayer  Book  of  1766,  prepared  for 
the  orthodox  Jews,  served  its  purposes  for  many 
1  Early  Jewish  Literature  in  America,  p.  121. 


Jewish  Prayer  Books.  301 

years.  In  1848,  the  Rev.  Isaac  Leeser,  of  Phila- 
delphia, edited  a  Prayer  Book  which  was  printed 
by  C.  Sherman.  It  is  an  octavo  of  244  pages, 
with  the  Hebrew  on  one  page  and  the  English  on 
the  opposite.  The  title  page  reads,  "THE  BOOK 
of  DAILY  PRAYERS  for  EVERY  DAY  IN  THE  YEAR, 
According  to  THE  CUSTOM  of  the  GERMAN  AND 
POLISH  JEWS."  In  the  Preface,  contained  on  two 
pages,  the  translator  says:  "It  requires  but  little 
critical  knowledge  to  discern  the  great  defectiveness 
of  all  the  editions  hitherto  issued  in  England,  at 
least  those  which  have  fallen  under  my  notice ; 
and  having  acquired  considerable  experience  by 
my  previous  contributions  to  this  laborious  depart- 
ment of  literature,  I  thought  I  could  not  render 
a  more  acceptable  service  to  the  many  communities 
of  the  German  denomination  lately  sprung  up  in 
this  country,  than  by  furnishing  them  with  a  Daily 
Prayer  Book,  the  text  of  which,  as  well  as  the 
translation,  might  be  depended  upon  for  accuracy 
and  care,  and  so  arranged  as  to  be  useful  in  the 
hands  of  even  the  unlearned  and  children,  one  of 
the  great  defects  in  the  English  editions  being  the 
apparent  want  of  proper  arrangement,  and  entire 
absence  of  many  portions,  which  ought  to  have 
a  place  in  every  prayer  book  which  is  in  daily 
and  constant  use."  The  Preface  also  states  that, 


302  Early  Prayer  Books. 

"The  text  is  chiefly  after  Rabbi  Wolf  Heidenheim's 
celebrated  Sapha  Berurah,  though  it  was  deemed 
requisite  occasionally  to  make  some  corrections, 
even  in  this  generally  so  accurate  work."  Of  the 
translation  the  editor  writes:  "The  translation, 
in  many  places  entirely  new,  has  been  prepared 
with  great  care,  either  according  to  received  au- 
thorities, chiefly  of  our  modern  German  translators, 
generally  Arnheim,  of  Glogau,  David  Friedlander, 
and  Mendelssohn,  or  from  my  own  studies  and 
previous  version  of  the  Portuguese  Tephilla,  in 
which  I  had  generally  followed  David  Levi.  I  have 
aimed  at  a  literal  and  still  correct  version,  and  hope 
that  no  great  errors  will  herein  be  discovered." 

The  first  Prayer  Book  in  the  United  States  for 
the  use  of  the  reformed  Jews,  dates  from  1855. 
It  was  the  work  of  the  Rev.  Dr.  L.  Merzbacher, 
of  Baltimore.  It  is  in  two  duodecimo  volumes 
with  the  Hebrew  on  the  right  hand  page  and  the 
English  on  the  left.  A  Prayer  Book  edited  on 
the  same  principle  was  issued  by  Rev.  Isaac  M. 
Wise,  in  1857.  The  Rev.  Dr.  David  Einhorn, 
the  Rabbi  of  Hur  Sinai,  of  Baltimore,  published, 
in  1858,  a  Liturgy  that  has  had  a  wide  influence 
among  reformed  congregations  of  the  Jews.  The 
book  is  a  I2mo  of  492  pages  and  is  chiefly  in 
German,  though  a  few  prayers  are  in  Hebrew. 


Jewish  Prayer  Books.  303 

The  title  page  contains  the  firm  name  of  Thal- 
messinger  &  Cahn,  of  New  York.  On  the  same 
page  is  the  following  quotation  from  the  28th 
chapter  of  the  Book  of  Numbers:  "It  is  a  con- 
tinual burnt  offering  which  was  ordained  in  Mount 
Sinai  for  a  sweet  savour  unto  the  Lord."  In  the 
Preface,  printed  on  three  and  a  half  pages,  Dr. 
Einhorn  argues  that  the  Prayer  Books  that  have 
appeared  in  Germany  "are  wanting,  inasmuch  as 
they  do  not  discern  between  the  old  and  present 
views  of  religion,"  and  that  his  effort  has  had  for 
its  purpose  the  blending  of  modern  prayers  with 
those  of  ancient  use.  Also  certain  doctrines  or 
teachings  that  are  considered  obsolete  are  omitted. 
The  Rev.  Dr.  K.  Kohler,  of  New  York,  in  a  letter 
to  the  writer,  says  that  this  book  is  ' '  the  first  that 
insisted  on  the  main  use  of  the  vernacular,  and  on 
positive  enunciation  of  the  reform  principles,  which 
are,  no  sacrifice,  no  return  to  Palestine,  no  personal 
Messiah,  no  bodily  resurrection,  but  the  Messianic 
mission  of  the  entire  Jewish  nation  throughout  the 
world,  the  Messianic  hope  as  including  the  entire 
human  family,  and  immortality  as  the  hope  of  the 
individual." 

In  1871,  the  Rev.  Dr.  Adolph  Huebach  edited 
a  Prayer  Book  which  is  in  the  German  language. 
Another  liturgical  revision  came  in  1873  from  the 


304  Early  Prayer  Books. 

pen  of  the  Rev.  Dr.  M.  Jastrow.  The  book  takes 
a  middle  position  between  the  liturgies  of  the  ortho- 
dox and  reformed  Jews.  The  Rev.  Dr.  Kohler 
writes,  "The  Prayer  Book  of  the  Central  Rabbini- 
cal Conference,  issued  this  year,  is  composed  chiefly 
upon  the  principle  of  Dr.  Einhorn,  but  is  thoroughly 
American  as  to  language  and  sentiment." 


L  I  T  U  R  G  Y, 

COLLECTED   PRINCIPALLY   FROM   THE 

BOOK     OF     COMMON    PRAYER, 


FOR      THE      USE      OF      THK 


FIRST     EPISCOPAL     CHURCH 


I      M 


BOSTON; 


TOGETHER      WITH      TH6 


DAVID. 


CONTINUALLY  PRAY  TO  GOD  THE  FATHER,  BY  THE  MEDIATION 
OF  OUR  ONLY  SAVIOUR  JESUS  CHRIST,  FOR  THE  HEAVUN^Y 
ASSISTANCE  OF  THE  •  HOLY  GHOST. 

Of.  for  On/.  ofPrieJli. 


BOSTON, 

POINTED   BY  PETER  KDES,   IN  ST-A7F-  ITIJ.SE'i 
MDCCLXXXV. 


Fac-simile  of  the  title  page  of  the  Prayer  Book  issued  bv  the  Unitarians 

of  King's  Chapel,  Boston.     Printed  by  Peter  Edes,  in  1785. 

Size  reduced '. 


UNITARIAN    PRAYER    BOOKS. 


A  CONGREGATION  in  communion  with  the  Church 
of  England  existed  in  Boston  as  early  as  1686, 
though  the  building  known  as  King's  Chapel  was 
not  erected  until  1/49.  During  the  Revolutionary 
War  and  for  several  years  after,  the  Church  was 
weakened  by  loss  of  members.  During  these 
times  of  depression  Mr.  James  Freeman  was  in 
charge  as  lay  reader  for  a  few  months.  He  then 
sought  ordination  at  the  hands  of  the  Episcopal 
authorities.  But  Mr.  Freeman's  doctrinal  position, 
especially  in  regard  to  the  Trinity,  was  not  in 
harmony  with  the  faith  of  the  American  Episcopal 
Church.  Under  these  circumstances  both  Bishops 
Seabury  and  Provoost  declined  him  ordination. 
The  growing  changes  in  the  minds  of  some  of  the 
members  of  the  congregation  led,  in  1785,  to  the 
revision  of  the  Prayer  Book.  These  changes  were 
so  radical  that  the  parish  ceased  to  be  an  Episcopal 
Church  and  became  the  first  Unitarian  Society  of 
Boston. 

305 


306  Early  Prayer  Books. 

The  Prayer  Book  of  1785  will  always  be  of 
interest  as  showing  how  the  doctrinal  teachings  of 
a  volume  can  be  transformed.  The  book  is  a 
large  duodecimo.  The  title  page  is  worded  thus: 
"A  LITURGY  collected  principally  from  the  BOOK 
of  COMMON  PRAYER,  for  the  use  of  the  FIRST 
EPISCOPAL  CHURCH  in  BOSTON  :  together  with  the 
PSALTER  or  PSALMS  of  DAVID.  Continually  pray 
to  God  the  Father,  by  the  Mediation  of  our  only 
Saviour  Jesus  Christ,  for  the  heavenly  assistance  of 
the  Holy  Ghost. — Off.  for  Ord.  of  Priests.  Boston. 
Printed  by  Peter  Edes,  in  State  Street.  MDCCLXXXV. ' ' 
The  back  of  the  title  page  is  blank.  Next  in  order 
is  the  Preface,  covering  three  and  a  half  pages.  It 
is  here  reproduced : 

THE  PREFACE. 

Many  truly  great  and  learned  men,  of  the  Church  of  England, 
as  well  divines  as  laymen,  have  earnestly  wished  to  see  their 
Liturgy  reformed  ;  but  hitherto  all  attempts  to  reform  it  have 
proved  ineffectual.  The  late  happy  revolution  here  hath  forever 
separated  all  the  Episcopal  Societies,  in  the  United  States  of 
America,  from  the  Church  of  England,  of  which  the  King  of 
that  country  is  the  supreme  head,  and  to  whom  all  Archbishops, 
Bishops,  Priests  and  Deacons  of  that  Church  are  obliged  to  take 
an  oath  of  allegiance  and  supremacy,  at  the  time  of  their  conse- 
cration or  ordination.  Being  torn  from  that  King  and  Church, 
the  Society  for  whose  use  this  Liturgy  is  published,  think  them- 
selves at  liberty,  and  well  justified  even  by  the  declarations 
of  the  Church  of  England,  in  making  such  alterations,  as  "the 


Unitarian  Prayer  Books.  307 

exigency  of  the  times  and  occasions  hath  rendered  expedient," 
and  in  expunging  everything  which  gave,  or  might  be  ex- 
pected to  give,  offence  to  tender  consciences;  guiding  themselves 
ever  by  "the  holy  Scriptures,  which,"  they  heartily  agree 
with  the  Church  of  England,  "contain  all  things  necessary  to 
salvation,"  and  that  "whatsoever  is  not  read  therein,  nor  can 
be  proved  thereby,  is  not  to  be  required  of  any  man,  that  it 
should  be  believed  as  an  article  of  faith,  or  be  thought  requisite 
or  necessary  to  salvation."  In  the  34th  of  the  Articles  of  the 
Church  of  England,  it  is  declared,  That  "it  is  not  necessary 
that  traditions  and  ceremonies  be  in  all  places  one,  or  utterly 
alike ;  for  at  all  times  they  have  been  diverse,  and  may  be 
changed  according  to  the  diversity  of  countries,  times  and  men's 
manners,  so  that  nothing  be  ordained  against  God's  word.  And 
by  the  2oth  of  those  Articles  it  is  declared,  That  "the  Church 
hath  power  to  decree  rites  and  ceremonies,  and  authority  in 
controversies  of  faith."  What  is  there  meant  by  the  word 
Church,  will  appear  from  the  igth  of  those  Articles,  which 
declares,  "The  visible  Church  of  Christ  is  a  Congregation  of 
faithful  men,  in  which  the  pure  word  of  God  is  preached, 
and  the  sacraments  be  duly  ministered,  according  to  Christ's 
ordinance,  in  all  those  things  that  of  necessity  are  requisite 
to  the  same.  As  the  Church  of  Hierusalem,  Alexandria  and 
Antioch  have  erred,  so  also  the  Church  of  Rome  hath  erred, 
not  only  in  living,  and  manner  of  ceremonies,  but  also  in  matters 
of  faith."  At  the  Reformation,  when  the  Book  of  Common 
Prayer  of  the  Church  of  England  was  compiled,  the  Committee 
appointed  to  execute  that  business  were  obliged  to  proceed  very 
tenderly  and  with  great  delicacy,  for  fear  of  offending  the  whole 
body  of  the  people,  just  torn  from  the  idolatrous  Church  of 
Rome;  and  many  things  were  then  retained,  which  have,  in 
later  times,  given  great  offence  to  many  truly  pious  Christians. 
The  Liturgy,  contained  in  this  volume,  is  such,  as  no 
Christian,  it  is  supposed,  can  take  offence  at,  or  find  his  con- 
science wounded  in  repeating.  The  Trinitarian,  the  Unitarian, 
the  Calvinist,  the  Arminian  will  read  nothing  in  it  which  can 
give  him  reasonable  umbrage.  God  is  the  sole  object  of  worship 


308  Early  Prayer  Books. 

in  these  prayers;*  and  as  no  man  can  come  to  God,  but  by 
the  One  Mediator,  Jesus  Christ,  every  petition  is  here  offered 
in  his  name,  in  obedience  to  his  positive  command,  f  The 
Gloria  Patri,  made  and  introduced  into  the  Liturgy  of  the 
Church  of  Rome,  by  the  decree  of  Pope  Damasus,  towards  the 
latter  part  of  the  fourth  century,  and  adopted  into  the  Book  of 
Common  Prayer,  is  not  in  this  Liturgy.  Instead  of  that  dox- 
ology,  doxologies  from  the  pure  word  of  God  are  introduced. 
It  is  not  our  wish  to  make  proselytes  to  any  particular  system 
or  opinions  of  any  particular  sect  of  Christians.  Our  earnest 
desire  is  to  live  in  brotherly  love  and  peace  with  all  men,  and 
especially  with  those  who  call  themselves  the  disciples  of  Jesus 
Christ. 

In  compiling  this  Liturgy  great  assistance  hath  been  derived 
from  the  judicious  corrections  of  Reverend  Mr.  Lindsey,  who 
hath  reformed  the  Book  of  Common  Prayer  according  to  the 
Plan  of  the  truly  pious  and  justly  celebrated  Doctor  Samuel 
Clarke.  Several  of  Mr.  Lindsey's  amendments  are  adopted 
entire.  The  alterations  which  are  taken  from  him,  and  the 
others  which  are  made,  excepting  the  prayers  for  Congress  and 
the  General  Court,  are  none  of  them  novelties ;  for  they  have 
been  proposed  and  justified  by  some  of  the  first  divines  of  the 
Church  of  England. 


*Thou  shalt  worship  the  Lord  thy  God,  and  him  only  shall  thou  serve.  Matth. 
iv.  10.  Thou  when  thou  prayest,  pray  to  thy  Father  which  is  in  secret.  Matth. 
vi.  6.  But  the  hour  cometh  and  now  is,  when  the  true  worshippers  shall  worship 
the  Father  in  spirit  and  truth.  John  iv.  23.  See  also  Matth.  v.  16, — vi.  9, — vii.  n, 
xi.  25,  26, — xviii.  19, — xxvi.  39,  42,  53, — xxvii.  46.  Luke  iv.  8, — xi.  13.  John  iv.  24, 
xi.  41,  42, — xiv.  16, — xv.  16, —  xvii.  chapter  throughout.  Acts  iv.  24,  30.  Rom.  i.  8, 
vii.  25, — viii.  34, — xv.  6,  23.  I.  Cor.  i.  4, — xv.  57.  II.  Cor.  i.  3.  Ephes.  i.  16,  17, 
ii.  16,  18, — iii.  14, — v.  20.  Philip,  i.  3,  4, — iv.  6,  7.  Col.  i.  3,  i2,--iii.  17, — iv.  2,  3, 
5.  I.  Thess.  iii.  9,  10,  n,.  II.  Thess.  i.  u,  12, — ii.  13.  I.  Tim.  ii.  i,  3,  5. 
II.  Tim.  i.  3.  Philem.  4.  Heb.  v.  7, — xii.  25, — xiii.  15.  I.  Peter  i.  17, — ii.  5 
iv.  ii.  I.  John  iii.  21,  22. 

tNo  man  cometh  unto  the  Father  but  by  me.  John  xiv.  6.  And  in  that  day  ye 
shall  ask  me  nothing;  Verily,  verily  I  say  unto  you  whatsoever  ye  shall  ask  the 
Father  in  my  Name,  he  will  give  it  you.  John  xvi.  23.  See  also  John  xiv.  13,  14, 
xv.  16, — xvi.  24,  26,  Rom.  i.  8, — vii.  25, — xvi.  27.  I.  Cor.  xv.  57.  Ephes.  ii.  18, 
iii.  21,  — v.  20.  Col.  iii.  17.  I.  Pet.  iv.  ii. 


Unitarian  Prayer  Books.  309 

A  few  passages  in  the  Psalter,  which  are  liable  to  be  miscon- 
structed,  or  misapplied,  are  printed  in  Italics,  and  are  designed 
to  be  omitted  in  repeating  the  Psalms. 

Before  the  order  for  Morning  Prayer  two  pages 
contain  directions  for  finding  the  appointed  lessons 
from  Scripture.  The  rubrics  have  in  many  cases 
been  omitted  and  in  others  changed.  There  is  no 
indication  as  to  kneeling  or  standing  during  worship. 
The  shorter  form  of  Absolution  has  been  retained 
but  the  wording  changed  from  "you"  to  "us." 
In  place  of  the  Gloria  Patri,  these  sentences  have 
been  substituted : 

Now  unto  the  King  eternal,  immortal,  invisible,  the  only 
wise  God,  Be  honour  and  glory  through  Jesus  Christ  for  ever 
and  ever.  Amen. 

The  passages  in  the  Psalter  printed  in  Italics, 
indicating  that  they  are  to  be  omitted  in  reading 
are,  Psalms,  v.  1 1  ;  xviii.  37,  38,  39,  40,  41,  42,  48; 
xxxv.  i,  2,  3,  4,  5,  6,  7,  8,  23,  26;  xxxviii.  5,  7; 
xl.  17,  18;  liv.  i,  5,  7;  Iv.  9,  16;  Iviii.  6,  7,  8, 
9;  lix.  n,  13;  Ixiii.  n;  Ixix.  23,  24,  25,  26,  28, 
29 ;  Ixx.  2,3;  Ixxi.  1 1  ;  Ixxxiii.  9,  10,  1 1 ,  12,  13, 

14,  15,  17;   cix.  5,  6,  7,  8,  9,    10,    n,   12,  13,  14, 

15,  16,    17,    18,    19,   27,   28;    cxxix.    5,   6,   7,   8; 
cxxxvii.  7,  8,  9;    cxl.  9,  10;    cxliii.   12;    cxliv.  6. 

While  the  Te  Deum  is  retained,  the  Benedicite 
is  wanting  and  the  I45th  Psalm  put  in  its  place. 


3io  Early  Prayer  Books. 

In  the  Apostles'  Creed  the  sentences,  "He 
descended  into  hell,"  "The  Holy  Catholic  Church," 
and  "The  Communion  of  Saints,"  are  eliminated. 

In  the  Litany  all  references  to  the  Trinity  and 
to  Christ  as  God  disappear.  The  second  and  third 
petitions  read : 

O  God,  who  by  thy  Son  hath  redeemed  the  world  have  mercy 
upon  us  miserable  sinners. 

O  God,  who  by  thy  Holy  Spirit  dost  govern,  direct  and  sanctify 
the  hearts  of  thy  faithful  servants,  have  mercy  upon  us  miserable 
sinners. 

The  expression,  "sudden  death,"  is  replaced  by 
the  words,  "from  a  death  unprepared  for."  The 
petitions,  "By  the  mystery  of  thy  holy  Incar- 
nation," etc.,  and  "By  thine  Agony  and  Bloody 
Sweat,"  etc.,  are  omitted.  So  also  are  the  prayers, 
"O  Lamb  of  God,"  etc.,  "  O,  Christ  hear  us," 
and  "O  Son  of  David,  have  mercy  upon  us." 
The  utterance,  "Graciously  hear  us,  O  Christ; 
graciously  hear  us,  O  Lord  Christ,"  is  changed  into 
"Graciously  hear  us,  O  Lord;  graciously  hear  us, 
O  Lord  God." 

The  Collect,  Epistle  and  Gospel  for  Trinity 
Sunday  disappear,  and  such  collects  as  indicate  in 
their  reading  the  doctrine  of  the  Trinity  are  changed. 
The  Sundays  between  Whitsun-day  and  Advent,  are 
denominated  Sundays  after  Whitsun-day. 


Unitarian  Prayer  Books.  3  1 1 

In  the  Holy  Communion  Office,  the  Preface  for 
Trinity  Sunday  is  omitted  and  all  references  to  the 
deity  of  Christ.  For  the  old  hymn  Gloria  in 
Excelsis,  the  following  is  substituted : 

Glory  be  to  God  on  high,  and  in  earth  peace,  good  will 
towards  men,  We  praise  thee,  we  bless  thee,  we  worship  thee, 
we  glorify  thee,  we  give  thanks  to  thee  for  the  various  mani- 
festations of  thy  great  glory,  O  Lord  God,  heavenly  King,  God 
the  Father  Almighty. 

We  bless  thee  for  sending  thy  beloved  Son,  Jesus  Christ, 
into  the  world  to  save  sinners ;  for  exalting  him  unto  thy  right 
hand  in  heaven  ;  for  all  the  gifts  and  graces  of  thy  holy  Spirit ; 
and  for  the  hope  of  eternal  life. 

For  thou  only  art  wise,  and  holy,  and  good  ;  thou  only  art 
the  Lord  ;  thou  only  dost  govern  all  things  both  in  heaven  and 
in  earth.  Therefore,  blessing  and  honour,  and  glory,  and  power, 
be  unto  thee  who  sittest  upon  the  throne  and  unto  the  Lamb 
forever  and  forever.  Amen. 


The  rubric  at  the  end  of  the  office  in  relation  to 
disposing  of  the  consecrated  elements  that  remain, 
is  dropped. 

The  Order  for  the  Administration  of  Baptism,  has 
been  entirely  recast.  While  the  Baptism  is  in  the 
name  of  the  three  persons  of  the  Godhead,  the 
prayer  for  the  consecration  of  the  water,  and  the 
use  of  the  sign  of  the  cross  are  wanting. 

The  Catechism  of  the  original  book  is  removed. 
The  substitute  is  divided  into  two  parts  and  reads : 


312  Early  Prayer  Books. 


PART  i. 

Question.  Can  you  tell  me  who  made  you  ? 

Answer.  God  made  me  and  all  things. 

Q.  For  what  did  God  make  you  ? 

A.  To  be  good  and  happy. 

Q.  What  is  it  to  be  good  ? 

A.  To  love  and  obey  my  parents,  to  speak  the  truth  always, 
and  to  be  just  and  kind  to  all  persons. 

Q.  Can  God  know  whether  you  are  good  or  not  ? 

A.  Yes;  for  though  we  cannot  see  God,  yet  he  sees  us,  wherever 
we  are,  by  night  as  well  as  by  day. 

Q.  What  will  God  do  for  you,  if  you  are  good  ? 

A.   He  will  love  me,  and  make  me  happy. 

Q.   Can  you  do  anything  for  God,  who  is  so  good  to  you  ? 

A.  I  can  love  him,  obey  him,  and  be  thankful  to  him  :  I  can 
do  nothing  for  him. 

Q.   Can  you  speak  to  God  ? 

A.  Yes ;  he  has  bid  us  to  pray  to  him  for  everything  which  is 
fit  for  us,  and  he  is  always  ready  to  hear  us. 

Q.   In  what  manner  should  you  pray  to  God  ? 

A.  Our  Saviour  Jesus  Christ  has  given  us  a  form  of  prayer 
called  the  Lord's  Prayer. 

Q.   Repeat  the  Lord's  Prayer. 

A.   "Our  Father,"  etc. 

Q.   What  will  God  do  to  those  who  are  not  good  ? 

A.  He  will  punish  them. 

Q.   Is  God  able  to  punish  those  who  are  not  good  ? 

A.  Yes  ;  he  who  made  all  things,  can  do  all  things  ;  he  can 
take  away  all  our  friends,  and  everything  he  has  given  us ;  and 
he  can  make  us  die  whenever  he  pleases. 

Q.  After  you  die,  shall  you  live  again  ? 

A.  Yes;  God  will  raise  us  from  the  dead,  and  if  we  be  good, 
we  shall  die  no  more. 

Q.  Where  shall  you  live  again  if  you  have  been  good  ? 

A.  If  I  have  been  good,  I  shall  go  to  heaven,  where  I  shall 
be  happy  forever. 


Unitarian  Prayer  Books.  313 

Q.   What  will  become  of  the  wicked  when  they  die  ? 

A.   They  will  meet  with  their  just  punishment. 

Q.  When  you  do  anything  which  is  wrong,  should  you  not 
be  afraid  that  God,  who  sees  you,  will  punish  you  ? 

A.  Yes ;  but  he  has  promised  to  forgive  us,  if  we  be  sorry  for 
our  sins,  and  endeavor  to  sin  no  more. 

Q.  Who  has  told  us  that  God  will  forgive  us  if  we  repent 
of  our  sins  and  endeavor  to  sin  no  more  ? 

A.  Many  persons  by  whom  God  spoke,  and  particularly  Jesus 
Christ. 

Q.   Who  was  Jesus  Christ  ? 

A.  The  well  beloved  Son  of  God,  whom  the  Father  sent  to 
teach  men  their  duty,  and  to  persuade  and  encourage  them  to 
practise  it. 

Q.  Where  do  we  learn  what  we  know  concerning  Christ,  and 
what  he  did,  taught  and  suffered,  for  the  good  of  men  ? 

A.  In  the  Bible,  which  we  should  diligently  read  and  study, 
for  our  improvement  in  knowledge  and  goodness,  in  order  to  fit 
us  for  heaven. 

Q.  Is  there  any  form  of  words  in  which  Christians  express 
the  principal  articles  of  their  belief  ? 

A.  Yes  ;  the  Apostles'  Creed. 

Q.   Repeat  the  Apostles'  Creed. 

A.   "I  believe  in  God,"  etc. 

PART  II. 

Q.   Does  the  Bible  inform  us  what  God  himself  is  ? 

A.  Yes ;  it  teaches  us  that  he  is  a  being  who  had  no  beginning, 
and  that  he  will  have  no  end  ;  that  he  is  almighty,  perfectly  wise, 
and  infinitely  good ;  that  he  is  everywhere  present ;  and  that  he 
never  changes  in  his  nature  or  disposition. 

Q.  What  does  God  require  of  us,  in  order  to  live  and  die  in 
his  favor  ? 

A.  All  that  God  requires  of  us  is  comprehended  in  these  two 
precepts  :  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart ; 
and  thy  neighbor  as  thyself. 


314  Early  Prayer  Books. 

Q.  In  what  manner  must  we  express  our  love  to  God  ? 

A.  By  a  grateful  sense  of  his  goodness  to  us ;  by  a  constant 
care  to  do  his  will ;  and  by  an  entire  and  cheerful  submission  to 
all  the  dispensations  of  his  providence. 

Q.   How  must  we  express  our  love  to  our  fellow  men  ? 

A.  By  doing  to  others,  as  we  should  think  it  right  in  them  to 
do  to  us  in  the  same  circumstances. 

Q.  By  what  methods  must  we  cherish  our  love  to  God,  and 
increase  our  confidence  in  him  ? 

A.  We  must  frequently  consider  the  benefits  he  confers  upon 
us.  We  must  also  address  ourselves  to  him  in  prayer,  thanking 
him  for  the  mercies  he  bestows  upon  us,  confessing  our  sins 
before  him,  and  asking  of  him,  whatever  he  knows  to  be  needful 
and  good  for  us. 

Q.  How  shall  we  bring  ourselves  into  the  best  disposition  for 
performing  our  duty  to  God  and  man  ? 

A.  By  a  proper  government  of  our  passions,  according  to  the 
dictates  of  reason  and  conscience ;  by  living  in  temperance  and 
chastity ;  and  never  indulging  a  proud,  malicious,  or  selfish 
temper. 

Q.  What  should  we  do,  when  people  affront  and  injure  us? 

A.  We  should  return  good  for  evil ;  and  if  they  repent  we 
must  forgive  them,  as  we  hope  that  God  will  forgive  us  our 
offences  against  him. 

Q.   In  what  manner  should  we  treat  the  inferior  animals  ? 

A.  We  should  treat  them  with  tenderness  and  humanity ;  and 
never  torment  them,  or  destroy  their  lives  to  make  ourselves 
sport ;  because  they  are  the  creatures  of  God,  and  because  God 
has  commanded  us  to  be  merciful  unto  them. 

Q.  Has  God  anywhere  delivered  distinct  directions  concerning 
the  several  branches  of  our  duty  to  him  and  to  our  neighbor  ? 

A.  Yes,  in  the  Ten  Commandments  which  he  delivered  to  the 
children  of  Israel  from  Mount  Sinai. 

[The  next  ten  questions  call  out  the  recitation  of 
the  Ten  Commandments.] 


Unitarian  Prayer  Books.  3  1 5 

Q.  What  are  those  principles  which  most  effectually  lead  to 
the  observance  of  these  and  all  other  of  God's  Commandments  ? 

A.  A  high  reverence  for  God,  and  a  sincere  good  will  to  our 
fellow  creatures,  joined  with  a  just  regard  to  our  own  real 
interest. 

Q.  What  is  the  best  method  we  can  take  to  guard  ourselves 
from  all  vice  and  wickedness  ? 

A.  By  being  careful  not  to  indulge  sinful  thoughts,  and  by 
correcting  everything  which  is  amiss  in  the  beginning,  before 
we  have  become  accustomed  to  it,  and  have  gathered  a  habit 
which  cannot  easily  be  broken ;  particularly  by  avoiding  the 
company  of  wicked  persons,  which  would  soon  make  us  like 
themselves ;  and  by  being,  in  a  more  special  manner,  upon  our 
guard  against  those  vices  to  which  our  situation  and  circum- 
stances make  us  peculiarly  prone. 

Q.  Is  any  man  able  to  fulfil  the  commands  of  God,  so  as  live 
entirely  without  sin  ? 

A.  No.  Our  merciful  God  and  Father  knows  that  we  are  not 
able  to  do  this,  and  therefore  does  not  expect  it  from  us.  He 
only  requires  that  we  repent  of  the  sins  we  commit,  and 
endeavour  to  live  better  lives  for  the  future. 

Q.  What  should  a  sense  of  our  frailty  and  proneness  to  sin 
teach  us  ? 

A.  Humility  and  watchfulness  and  earnestness  in  our  prayers 
to  God,  to  enable  us  to  resist  temptation,  and  to  strengthen  and 
confirm  our  good  dispositions. 

Q.  Did  Christ  appoint  any  outward  ordinances  as  means  of 
promoting  his  religion  ? 

A.  He  commanded  his  disciples  to  go  and  teach  all  nations, 
baptizing  them  in  the  Name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost ;  and  he  also  commanded  them  to  eat 
bread  and  drink  wine  in  remembrance  of  him.  This  rite  is 
called  the  Lord's  supper. 

Q.   What^s  the  meaning  of  baptism  ? 

A.  The  washing  of  water  in  baptism  probably  represents 
the  purity  of  heart  and  life,  required  from  all  who  become  the 
disciples  of  Christ. 


316  Early  Prayer  Books. 

Q.  What  is  the  nature  and  use  of  the  Lord's  supper  ? 

A.  By  eating  bread  and  drinking  wine  in  remembrance  of 
Christ,  we  keep  alive  the  memory  of  his  death  and  resurrection, 
we  acknowledge  ourselves  to  be  Christians,  we  cherish  a  grateful 
sense  of  the  blessings  of  the  gospel  of  Christ,  and  strengthen 
our  resolutions  to  live  as  becomes  his  disciples. 

Q.  Had  Christ  no  particular  reward  on  account  of  what  he 
did  and  suffered  for  the  good  of  men  ? 

A.  Because  he  humbled  himself  to  death,  God  has  highly 
exalted  him,  and  made  him  head  over  all  things  to  his  church  ; 
and  at  the  end  of  the  world  he  will  come  again  to  judge  the 
living  and  the  dead.  For  this  hope  which  was  set  before  him, 
he  endured  the  cross,  and  despised  the  shame  of  that  ignominious 
death. 

Q.  What  do  the  Scriptures  say  concerning  the  day  of  judg- 
ment ? 

A.  That  Christ  will  come  in  the  clouds  of  heaven  with  power 
and  great  glory,  when  every  eye  shall  see  him ;  that  he  will 
separate  the  wicked  from  the  good  ;  that  he  will  send  the  wicked 
into  a  place  of  torment,  and  take  the  righteous  to  a  place  of 
happiness,  where  they  shall  live  forever  with  himself. 


The  order  of  Confirmation  was  removed  from 
the  amended  prayer  book,  but  restored  in  a  later 
edition. 

In  the  form  for  the  Solemnization  of  Matrimony 
the  exhortation  is  changed  and  the  sentences,  "to 
obey"  and  "I  plight  thee  my  troth,"  are  omitted. 
The  ring  pledge  is  altered  to  read,  "With  this  ring 
I  thee  wed ;  with  all  my  worldly  goods  I  thee 
endow ;  and  to  thee  only  do  I  promise  to  keep 
myself,  so  long  as  we  both  shall  live."  The  bless- 


Unitarian  Prayer  Books.  317 

ing  at  the  end  of  the  service  is  worded  differently 
from  the  original,  so  as  to  remove  its  Trinitarian 
teachings. 

The  order  for  the  Burial  of  the  Dead,  and  the 
office  for  the  Churching  of  Women,  are  retained. 

In  later  years  this  prayer  book  went  through 
other  editions  in  which  additions  were  made.  In 
the  Preface  to  the  octavo  issue  of  1850,  we  read: 

In  the  successive  editions  published  since  1785,  the  changes 
which  appear,  consist  principally  of  additions.  They  were 
made  for  the  most  part  under  the  direction  of  Dr.  Greenwood, 
whose  pure  taste  and  fervent  piety  eminently  qualified  him 
for  the  task.  Since  the  first  edition  the  Psalter  has  been 
abridged  ;  and,  wherever  the  sense  of  the  diction  appeared  to 
require  it,  instead  of  the  old  translation,  the  version  of  the 
common  English  Bible,  or  some  other  approved  translation, 
has  been  adopted.  Several  occasional  Services,  a  second  Even- 
ing Service,  Services  for  the  annual  Fast  and  Thanksgiving, 
Prayers  for  families,  Services  for  Sunday  Schools,  and  Collects 
for  particular  occasions,  have  been  added.  Except  in  these 
particulars,  the  book  remains  in  every  important  respect  as 
it  was. 

On  account  of  the  additions  made,  the  later 
issues  can  only  have  a  secondary  interest.  The 
historic  book  is  that  of  1785. 

In  1854,  Rev.  Chandler  Robbins,  D.D.,  of 
Boston,  compiled  a  duodecimo  book  of  1 10  pages, 
entitled,  "A  LITURGY  for  the  use  of  A  CHRISTIAN 
CHURCH."  The  publishers  were  Crosby,  Nichols 


318  Early  Prayer  Books. 

&  Co.,  of  ill  Washington  Street,  Boston.  The 
book  is  without  preface.  The  Order  of  Services  is 
as  follows:  i.  One  or  more  Introductory  Sentences. 
2.  Exhortation  to  Confession  and  General  Confes- 
sion. 3.  Hymn.  4.  A  Selection  from  the  Psalms, 
or  a  Short  Litany.  5.  Reading  of  the  Scriptures. 
6.  Prayer.  7.  Hymn.  8.  Sermon.  9.  Hymn. 
10.  Benediction.  The  forms  for  Morning  and 
Evening  Prayer  are  brief,  and  for  the  most  part, 
condensed  from  the  Prayer  Book  of  the  American 
Episcopal  Church.  The  Selections  from  the  Psalms 
number  23.  Then  there  are  seven  short  litanies, 
that  average  two  pages  in  length.  The  Te  Deum, 
the  Ten  Commandments,  and  six  general  prayers 
are  followed  by  a  longer  Litany  "to  be  used  only 
when  the  extemporaneous  prayer  is  omitted,  or 
when  neither  of  the  prayers  in  the  Liturgy  shall 
be  read."  In  the  Administration  of  the  Lord's 
Supper,  the  following  hymn  is  substituted  for  the 
Gloria  in  Excelsis: 

Glory  be  to  God  on  high,  and  on  earth  peace,  good  will 
toward  men.  Our  souls  shall  magnify  the  Lord,  and  we  will 
talk  of  his  salvation.  For  he  hath  visited  and  redeemed  his 
people.  He  hath  laid  help  upon  one  mighty  to  save.  He  for- 
giveth  all  our  sins ;  he  restoreth  our  souls ;  he  leadeth  our 
feet  in  the  way  of  peace.  Herein  is  love,  not  that  we  loved 
God,  but  that  he  loved  us,  and  sent  his  Son  to  be  the  propiti- 
ation for  our  sins.  O  the  depth  of  the  riches  both  of  the  wisdom 
and  love  of  God.  He  that  spared  not  his  own  Son,  but  delivered 


Unitarian  Prayer  Books.  319 

him  up  for  us  all,  how  shall  he  not  with  him  also  freely  give 
us  all  things  ?  Therefore  with  angels  and  archangels,  and  all 
the  company  of  heaven,  we  laud  and  magnify  thy  glorious  name  ; 
evermore  praising  thee  and  saying,  Holy,  Holy,  Holy,  Lord  God, 
Almighty,  heaven  and  earth  are  full  of  thy  glory.  Glory  be 
to  thee,  O  Lord,  most  high.  Amen. 

Short  forms  for  the  Baptism  of  Infants,  the 
Baptism  of  Adults,  and  A  Funeral  Service,  bring 
us  to  the  end  of  the  book.  This  Liturgy  does  not 
contain  any  of  the  Creeds,  and  the  Te  Deum  and 
litanies  are  without  any  references  to  the  Trinity. 

In  1858,  John  Bartlett,  of  Cambridge,  printed 
a  I2mo  volume  of  308  pages,  bearing  the  title, 
"A  Service  Book  for  Public  Worship.  Prepared 
especially  for  use  in  the  Chapel  of  Harvard 
University."  The  aim  of  the  work  is  set  forth  in 
the  Preface,  that  reads : 

The  object  of  this  Service-Book  is  to  make  our  public  worship 
more  interesting,  more  reverential,  more  various,  more  congre- 
gational, and  more  effectual  in  promoting  the  sacred  purposes 
for  which  the  worship  is  offered. 

It  is  believed  that  the  designed  manner  of  using  it  will  be 
understood,  on  a  little  attention  to  the  contents,  without  ex- 
planation. Though  the  circumstances  have  required  a  con- 
siderable deviation  from  the  "Book  of  Common  Prayer,"  that 
is  recognized  as  the  most  complete  body  of  liturgical  exercises 
in  our  language.  No  entire  service,  for  a  day  or  season  of 
devotion,  is  found  arranged  in  order. 

That  arrangement  is  left  to  the  liberty  and  choice  of  the 
minister  or  the  congregation.  By  way  of  suggestion,  an  "Order" 
is  given  on  the  page  next  after  the  table  of  Contents. 


320  Early  Prayer  Books. 

The  passages  intended  to  be  given  as  responses  to  the  minister 
by  the  congregation,  or  by  the  choir,  or  by  both  together,  as  may 
be  found  expedient  in  different  cases — including  always  the  Amen 
— are  printed  in  italics. 

In  the  lessons  from  the  Holy  Scriptures,  the  passages  and 
sentences  are  not  always  presented  entire,  as  they  occur  in 
the  Bible.  It  has  only  been  endeavored  to  offer  services  in 
Scriptural  language,  with  no  such  alterations  or  omissions  as 
would  materially  affect  the  original  meaning. 

For  convenience,  the  term  "Prophecies"  is  used  in  an  ex- 
tended but  not  unauthorized  sense,  and  is  applied  to  any  parts 
of  Scripture  which  convey  "praise"  or  religious  instruction  in 
any  elevated  forms  of  expression. 

Cambridge,  October,  1858. 

The  book  leaves  itself  largely  to  the  liberty  of 
the  officiating  minister,  so  that  he  can  select  from 
it  at  his  discretion.  It  seems  to  have  been  con- 
structed to  carry  out  this  idea,  rather  than  to  follow 
a  set  form. 

This  order  of  public  worship  has  fourteen  di- 
visions: 1st.  Introductory  Sentences.  These  are 
numerous  and  occupy  four  pages.  2d.  The  Exhor- 
tation and  Confession;  or  General  Confession. 
These  are  the  same  as  in  the  American  Episcopal 
Church,  except  in  the  Confession  the  words,  "And 
there  is  no  health  in  us,"  and  the  concluding  line, 
"for  his  sake,"  are  omitted.  3rd.  The  Lord's 
Prayer.  4th.  A  Chant  or  Anthem.  5th.  The 
Beatitudes  or  Commandments.  These  are  said 
responsively,  though  their  use  is  discretionary. 


Unitarian  Prayer  Books.  321 

6th.  Collect  and  Prophecies  for  the  Day.  Some 
of  the  Collects  are  changed  in  their  terminal 
sentences  so  as  to  relieve  them  of  any  Trinitarian 
teaching.  Trinity  Sunday  is  left  out,  and  the 
Sundays  usually  named  after  that  festival  are  called 
Sundays  after  Whitsun-day.  /th.  Hymn.  8th. 
Prayer,  by  the  Minister  or  selected.  Qth.  Reading 
from  the  New  Testament,  or  from  one  of  the 
Historical  Books  of  the  Old  Testament.  There  is 
no  Table  of  Lessons,  and  the  Minister  is  left  to  make 
his  own  selection.  loth.  Hymn.  iith.  Litany, 
or  Special  Prayers,  or  both.  The  Trinitarian 
petitions  of  the  Litany  are  omitted.  I2th.  Psalms 
for  the  Day.  These  are  not  the  continuous  Psalms, 
but  selections.  I3th.  Te  Deum,  or  Anthem,  or 
Chant.  The  Te  Deum  is  the  same  as  in  the  King's 
Chapel  Liturgy  of  1785.  I4th.  Benediction. 

The  office  of  the  Lord's  Supper  is  principally 
compiled  from  the  Liturgy  of  St.  James.  In  the 
Service  for  Baptism,  the  formula,  "I  baptize  thee 
in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost,"  is  retained,  though  there  is  no 
reference  to  the  nature  of  the  rite  of  Baptism.  The 
other  offices  of  the  book  are,  Service  for  a  Day  of 
Thanksgiving,  Service  for  a  Day  of  Fasting,  Service 
for  National  Anniversary,  and  Covenant  of  the 
Church  in  Harvard  University. 


322  Early  Prayer  Books. 

The  compiler  of  this  Service  Book  was  the  Rev. 
Dr.  Huntington,  who  a  few  years  later  entered  the 
Episcopal  Church  and  is  now  the  Bishop  of  Central 
New  York. 

In  1859,  John  D.  Toy,  of  Baltimore,  published 
a  Service  Book,  compiled  by  the  Pastor  of  the 
Second  Unitarian  Congregation  in  that  city.  The 
volume  is  a  I2mo  of  148  pages,  and  is  without  a 
preface.  The  Order  for  Morning  Service  is  out- 
lined on  the  first  page:  Voluntary  on  organ,  Intro- 
ductory Sentences  by  Minister,  Anthem  by  Choir 
and  Congregation  (standing),  Prayer,  (Congregation 
sitting  or  kneeling).  Selections  for  the  Day  of  the 
Month  (standing),  Hymn,  Sermon,  Silent  Prayer, 
with  short  voluntary  on  Organ,  Lord's  Prayer, 
repeated  by  Minister  and  Congregation,  Bene- 
diction. 

The  regular  order  for  Morning  Service  begins  by 
the  minister  reading  two  or  more  sentences  from 
Scripture.  Then  is  sung  an  anthem  which  may 
be  the  Benedic,  anima  mea,  the  Benedictus,  or  the 
Bonum  est  confiteri.  After  an  extemporaneous 
prayer,  Selections  from  the  Psalms  are  read  alter- 
nately. A  hymn  follows  and  then  the  Sermon. 
After  the  sermon  the  service  closes  with  the  Lord's 
Prayer  and  the  benediction.  The  Psalms  are  ar- 
ranged for  the  Morning  Service  and  cover  twenty- 


SERVICE    BOOK 


KMK    T  H  K    T  SK    (I  F    T  II  K 


ntaran 


IX    BALTIMORE. 


13  Y     T  II  1       I'  A  fc»  'V  U  K, 


Fac-simile  of  the  title  page  of  the  Service  Book  of  the  Second  Unitarian 

Society  of  Baltimore.     Printed  by  John  D.  Toy,  in  1859. 

Exact  size. 


Unitarian  Prayer  Books.  323 

six  days  of  the  month.  Then  for  the  rest  of  the 
month,  that  is  from  the  2/th  day  to  and  inclusive  of 
the  3  ist  day,  there  are,  Selections  from  Moses  and 
the  Prophets.  After  these  are  selections  for  special 
occasions,  such  as  Thanksgiving,  Christmas,  the 
First  Sunday  in  the  Year,  Good  Friday  and  Easter. 
The  Evening  Service  is  arranged  on  the  same 
general  plan  as  that  of  the  Morning,  except  different 
anthems  are  appointed,  and  one  of  the  five  litanies 
provided  in  the  book  is  said.  Before  the  sermon 
the  Te  Deum,  or  the  Gloria  in  Excelsis,  is  sung. 
The  five  litanies  cover  fourteen  pages,  and  are  to 
be  used  on  Sunday  evenings.  The  Litany  for  the 
first  Sunday  of  the  month  consists  in  the  responsive 
reading  of  the  beatitudes  and  the  words  to  the 
Corinthians  on  Charity.  The  Litany  for  the  second 
Sunday  is  on  Christian  wisdom  and  perfection,  and 
the  sentiments  expressed  are  drawn  largely  from  the 
New  Testament  Epistles.  For  the  third  Sunday 
the  Litany  provided  is  the  same  as  that  in  the 
Prayer  Book  of  the  American  Episcopal  Church, 
except  it  is  condensed  and  shortened.  The  fourth 
Litany  is  an  elaboration  of  the  new  commandment 
given  by  Christ.  The  fifth  and  last  is  headed, 
"The  Fulness  of  Christ."  It  is  a  plea  for  kindness, 
forgiveness  and  the  spirit  of  prayer.  The  baptismal 
office  is  called  the  Dedication  of  Children.  It  begins 


324  Early  Prayer  Books. 

with  the  reading  of  sentences  of  Scripture.  Two 
questions  are  then  addressed  to  those  who  present 
the  child.  After  the  baptism  a  Meditation  or  solil- 
oquy in  regard  to  the  child  is  delivered  as  follows: 

Thou  frail  and  feeble,  yet  precious  and  immortal  being !  We 
welcome  thee  into  the  world,  and  into  the  protecting  fold  of  the 
visible  Church  of  Christ.  We  ask  God  to  bless  thee.  We  ask 
of  thy  parents  to  watch  over  thy  dawning  character — to  cherish 
every  good,  and  to  suppress  every  evil  tendency  which  thy 
opening  heart  may  exhibit.  We  ask  of  them  to  train  thee  up 
to  virtue  and  religion.  Long  mayest  thou  live,  a  blessing  to 
Society  and  the  Church.  May  it  be  thy  lot  to  extract  the 
pangs  from  the  afflicted  bosoms  of  thy  parents,  but  never 
mayest  thou  plant  one  there.  And  when  at  length  thou  art 
called  away  from  this  world  of  trial,  mayest  thou  be  received 
into  the  bosom  of  thy  Father  and  thy  God. 

The  Baptism  of  Adults  consists  of  sentences  of 
Scripture,  questions  addressed  to  the  candidate,  the 
baptism  and  an  exhortation.  No  form  of  prayer 
is  provided.  Two  pages  are  next  given  to,  An 
Expression  of  Christian  Faith,  adopted  by  this 
Church.  It  reads  thus: 

To  us  there  is  but  one  God  and  Father  of  all,  who  is  above 
all  and  through  all  and  in  you  all :  Maker  of  heaven  and 
earth — the  Father  of  Spirits,  and  the  framer  of  bodies — the 
hearer  and  answerer  of  prayer.  And  there  is  one  Lord  Jesus 
Christ,  Son  of  God,  who  was  in  perfect  harmony  with  the 
Father,  and  prayed  that  his  disciples  might  be  one  with  them, 
"as  thou,  Father,  art  in  me,  and  I  in  thee,  that  they  also  may 
be  one  in  us."  He  is  the  Way,  the  Truth,  and  the  Life.  He 


Unitarian  Prayer  Books.  325 

is  the  good  Shepherd  that  giveth  his  life  for  the  sheep.  He 
brings  life  and  immortality  to  light,  and  by  his  death  and 
resurrection  he  won  a  victory  over  the  grave  for  all  mankind. 
As  he  lives  we  shall  live  also. 

We  believe  in  the  Holy  Spirit  —  that  it  is  the  power  and 
influence  of  God,  constantly  operating  upon  the  willing  heart, — 
that  it  comes  to  us  in  answer  to  prayer,  and  fills  our  souls  with 
love  and  peace. 

We  believe  that  the  Sabbath  —  the  Christian  Church  and  its 
services  of  devotion  —  Baptism  and  the  observance  of  the  Lord's 
Supper,  are  all  means  which  have  been  ordained  by  God,  and 
which  we  may  consecrate  to  our  Spiritual  improvement  and 
advancement  in  the  Christian  life,  and  that  a  sincere  use  of 
them  may  aid  us  in  becoming  the  habitual  followers  of  Jesus. 

In  forming  this  union,  in  the  Name  of  Christ,  we  solemnly 
pledge  ourselves  to  use  every  means  and  opportunity  to  manifest 
his  spirit  in  our  words  and  works:  to  pray  and  labor  for  the 
coming  of  his  kingdom  upon  earth  ;  to  do  all  in  our  power  to 
win  souls  to  Jesus,  by  walking  in  his  way  and  obeying  his 
commandments ;  remembering  that  we  shall  be  recognized  as 
his  disciples,  if  we  have  love  one  to  another. 

In  these  desires  and  resolutions,  do  Thou,  O  God,  confirm 
and  strengthen  us,  that  our  faith  may  not  be  in  words  only, 
but  in  deeds  and  in  life. 


The  Communion  Service  opens  with  Scripture 
sentences.  Then  is  sung  the  Anthem,  beginning 
with  the  words,  "Christ,  our  passover,  is  sacrificed 
for  us."  A  kind  of  Eucharistic  Litany  is  next  in 
order.  After  an  address  and  prayer,  the  Minister 
reads  portions  of  Scripture  while  breaking  the  bread. 
Then  occur  the  Invitation,  and  the  giving  of  the 
elements,  with  the  sentences,  "Take  and  eat  this 


326  Early  Prayer  Books. 

in  remembrance  of  Christ,"  and  "Drink  this  in 
remembrance  of  Christ."  The  conclusion  consists 
of  the  Lord's  Prayer,  a  hymn  and  the  benediction. 
The  last  eight  pages  of  the  book  are  given  to 
two  substitute  prayers,  one  for  the  morning  and 
the  other  for  the  evening,  in  place  of  extempo- 
raneous prayers.  These  written  forms  of  devotion 
are  "to  be  used  in  the  absence  of  the  Minister.' 


Tin: 


GOSPEL  LITURGY 


CHUBCHES,  CONGREGATIONS,  A.\!> 
FAMILIES. 


THE   GENERAL   Cu.VVKNTIO.V  oF    UM\  LU-ALISTS, 


PHTLABBLPHU: 

C.  COLLINS,  .\K<:il  AM>  SIXTH  STS. 
K«>I:  -AIJ;  cv 

A  art  T»Mi>Kixs  aii-1  .1  M.  !'-.•::•.  I:  -  )•)         ;      .     .  •    •. 

Of  ail  l"ljl>-  :  -.;..-      I'    :         .       ,.  • 

1857. 


Fac-sitnile  of  the  title  page  of  the  TJniversalist  Prayer  Book  published  at 
Philadelphia  in  1857.     Exact  size. 


UNIVERSALIST  PRAYER  BOOK. 


A  SERVICE  book  bearing  the  imprint  of  G.  Collins, 
was  issued  at  Philadelphia,  in  1857,  in  i6mo.  The 
title  page  states  that  it  was  ' '  prepared  by  direction 
of  the  General  Convention  of  Universalists."  It  is 
copyrighted  in  the  name  of  Abel  C.  Thomas,  and 
the  preface  is  signed  with  his  initials.  It  bears  this 
title,  "The  GOSPEL  LITURGY:  A  PRAYER  BOOK 
for  Churches,  congregations  and  families."  The 
reasons  for  bringing  the  book  into  existence  are 
given  in  the 

EXPLANATORY  PREFACE. 

Liturgies,  or  formulas  of  worship,  were  in  use  in  the  Jewish 
Church  long  before  the  Christian  era.  We  learn  in  the  New 
Testament  that  John  the  Baptist  taught  his  disciples  to  pray  ; 
and  no  follower  of  the  Saviour,  however  averse  he  may  be  to 
repetition,  would  be  willing  to  abandon  the  Lord's  Prayer.  In 
the  Christian  Church,  in  the  age  of  the  apostles,  the  People 
responded  Amen  "at  the  giving  of  thanks,"  but  the  existence 
of  a  Liturgy  cannot  be  affirmed.  The  gifts  of  the  day  of 

327 


328  Early  Prayer  Books. 

Pentecost  may  have  set  aside  all  other  helps,  for  the  time 
being ;  yet  forms  of  worship  were  introduced  at  an  early  date, 
and  gradually  passed  into  universal  authority.  Marked  changes, 
in  doctrine  and  in  ritual,  were  effected  by  the  Reformation ; 
but  Liturgies,  prepared  and  adopted  by  the  Reformers,  are 
still  in  use,  with  some  modification  ;  and  they  seem  to  be  in- 
creasing in  favor. 

REASON  AND  VALUE  OF  A  LITURGY. 

Hymns  and  music  are  arranged.beforehand  for  united  worship: 
Why  should  the  like  preparation  be  denied  to  prayers  ?  Shall 
the  Congregation  submit  all  praising  to  the  Choir,  and  all 
praying  to  the  Minister  ?  If  congregational  singing  be  approved 
(with  or  without  the  aid  of  a  choir)  a  large  variety  of  tunes 
would  seem  to  be  undesirable.  Why  should  not  the  same  hymns 
be  sung,  and  in  the  same  melodies  or  harmonies,  from  gener- 
ation to  generation  ?  And  why  should  not  the  reason  of  the 
case  be  equally  applicable  to  prayers  ?  Sermons  are  addressed 
to  the  People,  and  cannot  be  too  widely  instructive.  Prayers 
and  praises  are  addressed  to  the  Supreme  Being.  The  mercies 
of  the  good  Father,  though  always  new.  are  the  same,  yesterday, 
to-day,  and  forever.  The  needs,  sympathies  and  obligations 
of  His  children,  continually  suggest  the  same  "supplications, 
intercessions,  and  giving  of  thanks."  There  is  little  variety  in 
extemporaneous  prayer,  even  with  persons  who  are  said  to  be 
"gifted"  in  that  way.  Only  by  preparatory  study  can  sameness 
be  avoided,  and  variety  will  still  be  rather  in  the  language  than 
in  the  sentiment.  The  value  of  a  Liturgy  is  not  in  novelty, 
but  in  familiarity.  The  words  of  a  prayer,  if  fitly  chosen  — 
a  prayerful  "form  of  sound  words" — may  in  some  sort  be  the 
ark  of  the  covenant,  containing  the  hidden  manna  and  the 
budding  rod.  It  is  indeed  the  spirit  that  quickeneth ;  yet 
formulas  of  worship,  though  cold  and  dead  when  considered 
only  in  the  letter,  may  awaken  the  soul  into  the  life  of  devotion. 
There  was  power  in  the  bones  of  a  prophet,  II.  Kings,  xiii. 
20,  21. 


Universalist  Prayer  Rook.  329 


ORDER  OF  PUBLIC  WORSHIP. 

There  are  eight  formulas  in  this  Book.  If  the  first  four  be 
regarded  as  the  Order  of  Morning  Prayer,  the  last  four  may 
be  accepted  as  the  Order  of  Evening  Prayer :  Yet  there  is 
nothing  in  any  one  of  the  series  which  should  restrict  it  to 
morning  or  evening.  In  the  first  four,  certain  passages  (printed 
in  italic)  are  set  forth  as  responses  by  the  Congregation.  These 
are  in  sufficient  number,  perhaps,  to  secure  attention,  and  to 
promote  a  feeling  of  common  interest.  To  accommodate  such 
(if  there  be  any)  as  object  to  responses,  the  last  four  formulas 
are  without  this  provision,  excepting  in  the  introduction.  It 
may  also  be  observed,  that  the  passages  printed  in  italic  are 
parts  of  the  general  prayer,  and  should  not  be  omitted  by  the 
Minister.  In  responding,  (if  so  it  may  be  called)  the  People 
simply  join  him  in  the  passages  referred  to.  —  All  responses, 
including  Amen,  should  be  uttered  in  a  distinct,  audible,  yet 
subdued  voice. 

INTENT  OF  THIS  LITURGY. 

These  formulas  are  merely  helps  —  and  helps  to  such  persons 
only  as  may  be  inclined  to  use  them,  in  whole  or  in  part, 
statedly  or  occasionally.  Many  Christian  people  do  not  observe 
the  ordinances  of  Baptism  and  the  Lord's  Supper.  As  in  relation 
to  these  rites,  so  in  relation  to  all  forms  of  prayer,  "let  every 
man  be  fully  persuaded  in  his  own  mind,"  and  regard  the  lesson 
of  Romans  xiv.  The  Minister  may  shorten  the  Order  of  Worship 
by  omitting  the  introductory  service;  also  the  sentences  or  para- 
graphs [enclosed  in  brackets.]  Nor  is  extemporaneous  prayer 
excluded :  He  may  omit  the  general  prayer  and  substitute  one 
of  his  own.  Excepting  for  Anniversaries,  and  for  Schools 
and  Families,  Scripture  Lessons  are  not  noted.  Selections 
from  the  Bible  are  at  the  discretion  of  the  Minister.  The 
instructions  printed  in  connection  with  all  the  forms  are  so 
clear,  that  only  a  little  attention  is  needed  to  make  everything 
perfectly  plain. 

Blessed  be  the  name  of  the  Lord,  for  the  strength,  and  time 
and  patience,  required  in  tbe  preparation  of  this  Gospel  Liturgy. 


33°  Early  Prayer  Books. 

Would  it  were  more  worthy  of  the  heavenly  aims  of  devotion  and 
love. 

The  prayers  and  the  praises  herein  presented,  will  be  the 
prayers  and  praises  of  all  who  shall  find  in  them  an  expression 
of  their  own  meditations  and  feelings :  The  book  itself  being 
reverently  dedicated  to  the  worship  of  God  our  Father,  and 
held  forth  in  memory  of  our  Lord  Jesus  Christ. 

A.  C.  T. 

The  first  and  second  pages  of  the  Gospel  Liturgy 
contain  short  prayers,  one  or  more  of  which  may 
be  said  privately  by  each  worshipper.  The  public 
service,  as  intimated  in  the  Preface,  consists  of  eight 
forms,  any  one  of  which  may  be  selected  for  morn- 
ing or  evening.  They  are  arranged  much  upon 
the  same  plan,  and  the  First  will  serve  as  an 
example  of  the  others.  This  begins  with  a  hymn, 
followed  by  the  Te  Deum  or  a  Selection  of  the 
Psalms  read  responsively.  Then  this  prayer  : 

Father  of  Spirits,  whom  truly  to  know  is  eternal  life,  whose 
service  is  perfect  freedom  :  Grant  us  Thy  heavenly  grace,  that 
we  may  thoughtfully  honor  the  revelation  from  on  high  ;  and 
do  Thou  so  quicken  us  into  the  inner  life  of  thy  Holy  word, 
that  our  faith  may  be  centered  in  Thine  infinite  and  everlasting 
love. 

This  ends  with  the  Lord's  Prayer.  The  next 
steps  are  reading  of  Scripture  and  the  singing  of 
a  hymn.  One  or  more  sentences  are  said  from 
Scripture,  and  the  Exhortation  is  given.  This  is 


Universalist  Prayer  Book.  331 

followed  by  a  general  prayer  of  four  pages.  After 
this  the  hymn,  sermon,  prayer,  hymn  and  bene- 
diction. There  is  a  selection  of  eight  prayers, 
under  the  title,  Prayers  after  Sermon.  Nineteen 
pages  record  prayers  and  portions  of  Scripture 
for  Anniversaries.  These  are  Christmas,  Advent 
Sunday,  Transfiguration,  Good  Friday,  Easter, 
Ascension,  Pentecost,  Beginning  of  the  Year,  Day 
of  Fasting,  John  the  Baptist,  Thanksgiving  Day, 
Penn's  Treaty  of  Peace,  Landing  of  the  Pilgrims, 
Ending  of  the  Year,  February  twenty-second,  and 
Fourth  of  July.  Forty-seven  pages  are  assigned 
to  Selections  of  Psalms,  and  others  termed  Miscel- 
laneous. There  are  seven  services  arranged  for 
Sunday  Schools  and  Families,  and  three  for  Meet- 
ings of  Teachers.  Twenty-four  pages  present  forms 
for  Associations  and  Conventions,  Family  Worship, 
Occasional  Collects,  At  the  Table,  Evening  Family 
Prayer  and  Special  Prayers  at  Sea.  In  the 
Ceremonial  of  Marriage,  the  ring,  "if  one  be 
in  readiness  for  the  occasion,"  is  used  with  the 
words : 


Let  this  emblem  of  eternity,  presented  and  received  as  a 
token  of  mutual  love,  be  a  cherished  memorial  of  the  vows 
assumed  this  day.  And  may  the  peace  of  God,  which  passeth 
all  understanding,  keep  your  hearts  and  minds  through  Jesus 
Christ. 


332  Early  Prayer  Books. 

The  Dedication  of  Children  consists  of  a  service 
in  which  the  Minister  lays  his  hand  upon  the  child, 
or  "  using  water  if  requested,"  says: 

Now  in  the  morning  of  life  [by  baptism]  I  solemnly  dedicate 
thee  to  the  remembrance  and  worship  of  God  our  Father,  in 
the  name  of  Christ  our  Redeemer,  and  of  the  Holy  Spirit  of 
Truth.  The  Lord  deliver  thee  in  the  day  of  temptation,  and 
quicken  thee  to  delight  in  His  law.  The  Lord  be  thy  comforter 
in  the  sorrows  of  the  life  that  now  is,  thy  light  in  the  dark  valley, 
and  thine  exceeding  joy  in  the  life  that  is  to  come. 

Christian  Fellowship  is  a  form  of  making  a  pro- 
fession of  faith.  In  the  Order  of  Communion  the 
only  marks  of  the  ancient  liturgies  are  to  be  found 
in  the  Sursum  Corda,  the  Ter  Sanctus  and  the 
Gloria  in  Excelsis.  There  is  a  second  or  reduced 
form  of  the  same  office.  The  remaining  services 
are,  Dedication  of  a  Church,  Ordination  or  Install- 
ation, Prayers  for  the  Sick,  Prayers  by  the  Sick, 
Burial  of  the  Dead,  Service  at  the  Grave,  and 
Dedication  of  a  Cemetery.  This  ends  the  Liturgy 
on  page  214.  Hymns  of  Devotion  number  261. 
The  Congregational  Harmonist,  on  18  pages,  sup- 
plied with  the  musical  notes,  terminates  the  book. 


THE 

CHRISTIAN  LITURGY, 

A.N1> 

BOOK   OF   COMMON   PRAYER; 

CONTAlrH.-iC    THE 

ADMINISTRATION  OF  THE    SACRAMENTS, 

AM>    OIHEK 

RITES    AND    CEREMONIES 

"  >•'     1 H  t 

APOSTOLIC    CATHOLIC, 

OR 

a.lmtocvsal  (Tljuuclj  of  (f  Ijnst. 

WITH  COLLECTS   AND   PRAYERS, 


THE     PSALTER,     OR     PSALMS     OF     DAVID. 

KOU   THE    USE   Ot    THE    OU'KCH    Ot"  AMKKIl'A. 

ALSO 

A  COLLECTION   OF   I'SALMS   AM)   HYMNS 

KlIK     VfllUC     \Vuli.Nllll'. 

B  U  S  T  ON: 
T  I  < '  K  X  O  K     AND      I '  1  I-:  I,  I )  S  . 


Fac-sirnile  of  the  title  page  of  the  Prayer  Book  of  the  Apostolic 

Catholic,  or  Universal  Church  of  Christ.     Published  by 

Ticknor  &  Fields,  of  Boston,  in  1861. 

Exact  size. 


PRAYER  BOOK  OF  THE  APOSTOLIC 

CATHOLIC,   OR  UNIVERSAL 

CHURCH  OF  CHRIST. 


ON  the  outskirts  of  Longwood,  a  portion  of  the 
city  of  Boston,  may  be  noticed  a  stone  structure 
that  was  erected  a  few  years  ago  through  the  gift 
of  Mr.  David  Sears.  The  effort  was  made  to 
form  in  this  building  an  organization  including  all 
Christians.  Mr.  Sears  prepared  a  Prayer  Book 
for  this  union  enterprise.  The  volume  contains 
features  of  the  Roman  Catholic  faith,  the  Prayer 
Book  of  the  Church  of  England,  and  the  teach- 
ings of  the  Unitarians.  The  title  page  reads, 
"The  CHRISTIAN  LITURGY  and  BOOK  OF  COMMON 
PRAYER;  containing  the  Administration  of  the 
Sacraments  and  other  RITES  AND  CEREMONIES  of 
the  Apostolic  Catholic,  or  UNIVERSAL  CHURCH  OF 
CHRIST.  With  collects  and  prayers,  and  extracts 
from  The  Psalter,  or  Psalms  of  David.  For  the 

333 


334  Early  Prayer  Books. 

use  of  the  Church  of  America.  Also  A  Collection 
of  Psalms  and  Hymns  for  Public  Worship.  Boston. 
Ticknor  and  Fields,  MDCCCLXI." 

The  reverse  of  the  title  page  has  at  the  foot, 
"University  Press,  Cambridge.  Printed  by  Welch, 
Bigelow  and  Company."  The  next  page  begins 
with 

ADVERTISEMENT. 


THE  CHRISTIAN  LITURGY 

and 
THE  GOSPEL  CHURCH. 

The  leading  object  of  the  Proprietors  of  Christ's  Church, 
Longwood, — a  Gospel  Church,  and  the  first  of  the  Union  of 
Churches  in  the  Spirit  of  Charity  —  is  to  adopt  the  broad  plat- 
form of  religious  opinion  alluded  to  in  the  Introduction  to  the 
Christian  Liturgy,  and  to  accept  that  Liturgy,  and  the  trust 
of  the  Church,  as  providing  a  Ritual  which  comprehends  those 
doctrines  which  are  especially  essential  to  guide  the  mind  in 
a  right  worship  of  God.  It  is  obvious  that  men  who  differ  as 
to  the  origin  of  sin,  or  as  to  the  precise  nature  of  the  atone- 
ment, may  nevertheless  equally  love  God,  and  may  be  alike 
grateful  to  him  for  his  mercy,  and  desire  his  approval,  and 
seek  his  will,  and  adore  his  infinite  perfections.  They  may 
differ  on  many  theological  questions,  and  yet  may  have  the 
same  sentiments  of  devout  trust  and  reverential  gratitude,  and 
may  equally  feel  the  need  of  Divine  help.  If  they  may  thus 
agree  in  what  is  essential  to  devotion,  why  may  they  not  unite 
in  religious  worship  ?  If  they  will  abstain  from  obtruding 
into  the  act  of  worship  those  theological  speculations  which 
have  no  necessary  connection  with  it,  why  may  they  not  bow 
together  before  that  God  which  they  all  adore. 

The  Liturgy  of  this  Gospel  Church  professes  to  give  ex- 
pression to  those  feelings  which  should  be  in  man's  heart 


Apostolic  Catholic  Prayer  Book.  335 

when  he  looks  up  to  God.  It  would  leave  the  theological 
questions  on  which  sects  divide,  to  be  settled  by  each  individual 
in  his  own  way,  while  it  would  draw  all  Christian  people 
together  in  the  sentiment  and  offices  of  devotion. 

It  is  earnestly  hoped  that  in  conformity  to  the  Ritual  here 
presented  all  honest  Christians  may  be  able  cheerfully  to 
join  in  the  morning  and  evening  worship  of  the  one  living, 
true,  and  Almighty  God, — the  Great  Spirit  of  the  Universe, — 
and  give  to  the  various  manifestations  of  the  Father,  the  Son, 
and  the  Holy  Ghost  —  under  the  name  of  the  Gospel  Trinity 
for  the  salvation  of  man  —  all  the  reverence  and  homage  due 
to  their  respective  attributes  and  powers  as  set  forth  in  Holy 
Scriptures. 

T|.  This  Book  of  Common  Prayer  is  now  read  in  Christ's 
Church,  Longwood,  and  is  in  strict  conformity  with  the  original 
Book  of  Common  Prayer  —  the  Christian  Liturgy  of  1847, — 
established  by  the  trust,  and  may  be  used  as  the  same,  in  all 
Gospel  Churches. 

One  page  is  given  to  Contents,  arranged  into 
twenty-five  different  subjects.  The  objects  of  the 
Compiler  are  given  at  length  in  the 

INTRODUCTION. 

The  Liturgy  of  the  Church  of  America  is  drawn  from  various 
religious  writings,  and  based  on  the  spirit  of  the  Bible.  Its 
forms  of  Adoration  and  Petition,  and  its  summary  of  Christian 
faith,  and  Christian  doctrine,  may  be  tested  by  the  Holy 
Scriptures,  and  they  demand  the  close  examination  of  new 
congregations  of  faithful  men,  uniting  and  forming  themselves 
into  a  visible  Church  of  Christ. 

The  Book  of  Common  Prayer  of  this  Church  is  issued  with 
no  design,  nor  with  any  wish  to  interfere  with  the  traditions, 
change  the  ceremonies,  or  touch  the  orders  of  the  Roman  or 
the  English,  or  any  other  Church  of  Christ ;  but  it  claims  the 


336  Early  Prayer  Books. 

privilege  of  adopting  and  using,  whatever  has  been  selected 
from  either  of  them,  as  the  common  property  of  the  Holy 
Catholic,  or  Universal  Church. 

It  will  be  perceived  that  while  the  plan  of  the  Papist  Dr. 
Murphy  is  in  part  introduced,  and  the  Principles  of  the  Uni- 
tarian Dr.  Channing  used  for  the  teaching  of  young  children, 
yet  that  the  ritual  of  the  Church  of  England  is  throughout 
closely  followed,  and  its  forms  so  adjusted  as  to  embrace  the 
largest  circle  of  Christianity. 

A  leading  object  of  the  Church  is  to  erect  a  broad  platform 
of  religious  opinion,  on  which  Christians  may  stand  in  amity, 
and  join  in  a  common  worship  of  Almighty  God  without  being 
called  upon  to  give  up  or  deny  the  peculiarities  of  individual 
belief.  And  all  congregations  of  Christians,  and  all  Disciples 
of  this  Church,  now  worshipping  under  various  denominations, 
are  invited  to  adopt,  in  the  spirit  of  brotherly  love,  and  for  the 
purposes  of  public  prayer,  the  ritual  and  rubrics  here  pre- 
sented. 

The  necessity  of  allowing  to  man  a  liberal  range  in  matters 
of  doctrine,  in  order  to  fix  him  on  matters  essential,  is  becoming 
yearly  more  apparent;  and  although  error,  bigotry,  and  super- 
stition are  still  abounding,  and  primitive  Christians  perhaps 
hardly  recognize  their  pure  and  simple  religion  in  many  of  the 
dogmas  of  the  present  day,  yet  surely  an  observant  eye  may 
discover  signs,  which  indicate  that  the  hour  is  not  far  off  when 
some  of  them  will  be  rejected. 

The  Bible  is  now  open  to  every  man,  and  circulates  through 
the  world,  for  good  or  for  evil,  without  note  or  comment. 
Millions  of  minds  are  at  work  upon  it,  and  the  laity  are  thus 
becoming  the  judges,  and  sometimes  the  irreverent  critics  of 
our  Holy  Writ,  analyzing,  and  discussing  the  ordinances  of 
the  Old  Testament,  and  the  declarations  of  the  New,  and 
gradually  establishing  for  themselves  separate  theories  of  re- 
ligious belief.  It  cannot  therefore  be  doubtful,  that  intelligent 
minds  will  finally  purge  their  faith  of  all  that  is  inconsistent 
with  the  attributes  of  a  benevolent  and  wise,  a  forgiving  and 
almighty  Being. 


Apostolic  Catholic  Prayer  Book.  337 

Zealous  Theorists  may  not  be  satisfied  with  the  articles  laid 
down  in  this  Liturgy  —  they  may  desire  to  add  others  more 
stringent  —  but  for  such  the  time  is  passed;  and  it  is  hoped 
that  every  Christian  man  among  them  can  cheerfully  join  in 
the  morning  and  evening  worship  of  Almighty  God,  in  the 
order  offered,  giving  in  his  own  mind,  to  the  union  of  our 
Heavenly  Father,  our  Saviour  and  the  Holy  Spirit,  the  attri- 
butes, place,  and  power,  which  best  accord  with  his  conscience, 
and  the  light  which  is  in  him.  So  likewise  with  the  Eucharist, 
or  Holy  Communion,  all  may  partake  of  it  in  the  simplicity 
of  the  form  presented,  yet  each  communicant  retain  in  the 
sacrament  his  particular  interpretation  of  the  words  of  our 
Saviour,  with  his  own  conviction  of  the  nature  of  the  elements, 
according  to  his  faith  and  hope. 

Toleration  is  much  needed  in  the  villages  and  country  towns 
of  a  free  community,  where  minute  differences  of  religious 
faith,  when  they  find  no  neutral  ground  to  stand  on,  are  apt 
to  become  the  pregnant  causes  of  unchristian  strife  —  engender- 
ing bitter  feelings  among  the  followers  of  Christ,  —  dividing 
them  into  numerous  and  rival  parties, — rendering  them  unable 
to  pay  a  laborer  worthy  of  his  hire, — and  finally  closing  the 
village  churches,  and  inflicting  sorrow  and  unkindness  upon 
the  nearest  and  dearest  social  relations  of  life. 

Religion  and  mortality  have  suffered,  and  do  now  suffer,  from 
frivolous  disputes,  and  a  thinking  community  should  remember, 
that  it  is  a  fearful  thing  to  let  the  passions  of  men  sway  the 
worship  of  God. 

The  same  causes  are  producing  the  same  effects  in  our  cities 
and  populous  places.  The  ritual  of  the  church  of  America 
affords  a  retreat  for  all,  and  must  be  a  matter  of  deep  interest 
to  that  large  and  respectable  body  of  meek  and  humble 
Christians  —  now  in  our  midst  —  perplexed  and  doubting  —  yet 
truly  anxious  to  worship  God  in  quietness  of  spirit,  and  with 
righteousness  of  life. 

A  liberal  Book  for  common  prayer  is  also  of  high  importance 
to  the  general  interests  of  religion  and  society,  by  supplying  a 
means  of  maintaining  peace  and  good  will  among  men,  and 


338  Early  Prayer  Books. 

thus  laying  the  corner  stone  of  the  true  Apostolic  Catholic,  or 
Universal  Church  of  Christ. 

And  the  learned  clergy  now  ministering  to  the  numerous 
varieties  of  Christians  among  us,  are  solicited  to  examine  this 
book  with  care,  and  after  prayerful  consideration,  to  accept 
or  reject  it  according  to  their  individual  judgments.  And  to 
those  of  their  reverend  body,  whose  consciences  will  allow 
them  to  do  so,  it  is  respectfully  suggested  to  read  the  several 
services  therein  put  forth,  on  occasions  when  their  hearers — 
being  of  divers  religious  creeds  or  antagonistic  opinions — are 
willing  to  receive  them,  and  thereby  contribute,  each  in  his 
appropriate  sphere,  to  raise  this  Holy  Temple  to  Almighty  God. 

After  the  Introduction,  two  pages  suffice  for  the 
Order  in  which  the  Holy  Scripture  is  to  be  read,  and 
for  the  Table  of  lessons  for  Sundays.  A  second  title 
page  is  inserted  which  reads:  "The  BROAD  CHURCH 
of  AMERICA.  Organized  in  Christ's  Church,  Long- 
wood,  1860.  The  First  Gospel  Church  in  the  Spirit 
of  Charity." 

On  the  first  page  of  the  book  we  are  confronted 

with 

A  SUMMARY 

of 
CHRISTIAN  FAITH  AND  CHRISTIAN  DOCTRINE. 

The  books  of  the  Old  Testament  contain  the  sacred  history  of 
the  Jews,  and  their  record  of  government  under  divine  direction 
of  the  God  of  Jacob,  from  the  beginning  to  the  birth  of  Christ. 
And  the  books  of  the  New  Testament  contain  the  history  of  our 
Saviour,  his  mission  and  his  precepts,  in  which  the  way  of 
salvation  is  opened  to  all  mankind,  and  by  which,  and  through 
which,  the  world  was  first  taught  the  true  signification  of  an 
Almighty  God,  and  the  particular  signification  of  a  Heavenly 


Apostolic   Catholic  Prayer  Book.  339 

Father,  a  Redeemer,  a  Holy  Ghost,  the  resurrection  of  the  dead, 
and  the  life  to  come. 

The  Bible  bears  record  of  many  manifestations  of  the  Holy 
Ghost,  and  gives  assurance  that  this  gentle  Spirit  of  heavenly 
power  is  silently  and  faithfully  at  work  to  save  us  from  the 
sins  which  flesh  is  heir  to,  Forming,  as  it  does,  the  connecting 
link  between  the  soul  of  man  and  God,  we  owe  to  the  influence 
of  the  Holy  Ghost  our  comfort  in  times  of  trouble,  and  our 
consolation  in  distress,  and  it  is  through  the  action  of  this 
gracious  emanation  of  benevolence  that  we  are  finally  to  obtain 
the  happiness  of  a  life  to  come. 

At  the  birth  of  our  Saviour,  a  new  covenant  was  made  with 
man.  The  law  of  the  Father,  given  by  Moses,  was  modified 
by  the  commentary  of  the  Son  ;  and  on  the  death  of  the  Son, 
the  principle  of  mercy  rose  triumphant.  The  way  of  salvation 
is  now  pointed  out  to  us,  and  a  heavenly  influence  will  strengthen 
our  efforts  to  follow  it. 

The  mysterious  union  of  Father,  Son,  and  Holy  Ghost,  with 
might,  majesty  and  dominion,  to  govern  this  world,  and  all 
that  it  contains,  as  God,  Judge  and  Guide,  we  are  not  permitted 
to  comprehend,  but  we  are  plainly  warranted  by  and  through 
their  several  attributes,  to  humbly  worship  and  adore  the  eternal 
and  almighty  Spirit  of  the  universe,  the  Creator  and  God  of 
all,  around  whom  circle  a  thousand  brilliant  worlds,  governed 
by  one  law,  and  guided  by  one  will,  and  to  pay  his  manifes- 
tations our  deepest  homage,  in  the  Name  of  the  Father,  the 
Son,  and  the  Holy  Ghost. 

Next  we  have  the  Ten  Commandments,  The  Two 
Commandments  of  Christ,  The  Five  Precepts  of  the 
Church,  The  Two  Sacraments,  etc.,  on  five  pages. 
These  are  followed,  on  three  pages,  by  the 

CHRISTIAN  ARTICLES. 

i.  There  is  but  one  living,  true,  and  Almighty  God.  The 
great  Spirit  of  the  Universe  — Supreme  and  everlasting  —  with- 


340  Early  Prayer  Books. 

out  body,  parts,  or  passions — The  Creator  and  Preserver  of 
all  things,  visible  and  invisible ;  and  from  this  Godhead  there 
are  three  beings  in  union :  The  Father,  the  Son,  and  the  Holy 
Ghost. 

2.  The   Father   in   the   beginning   moved    upon   the   face  of 
the  waters,  made  this  world  and  every  living  thing  upon  it,  and 
formed  man  after  his  own  image. 

3.  The  Son  proceeding  from   the  Father,  by  the  will  of  the 
Father   took   man's   nature,    whereof   is    Christ,    who    suffered, 
was   crucified,    dead   and    buried,     yielding   his    body    a    living 
sacrifice,    that  man    through  his  teaching  and  testament    might 
inherit  life. 

4.  The    Holy    Ghost   proceeding    from    the    Father,    by    the 
promise   of   the   Son,  for   man's   comfort   and   guide,   by  whose 
inspiration   evil   is   overcome,    and   the   way  of  salvation   made 
manifest. 

5.  The   sacred    Scriptures    contain    all    things    necessary    to 
salvation;    so   that   whatever  is  not  read   therein,    nor    can   be 
proved  thereby,  is  not  to  be  required  of  any  man  that  it  should 
be   believed   as   an    article    of    faith,    or   thought    requisite    or 
necessary  to  salvation. 

6.  The  living  and  true  God   is   immutable,   benevolent  and 
just  ;  He  has  neither  wants  nor  wishes,  neither  variableness  nor 
shadow  of  turning ;   but  the   Old   Testament  is  not  contrary  to 
jthe  New,  for  both  in  the  Old  and  the  New  Testament  everlasting 
life  is  offered  to  mankind  through  Christ. 

7.  Original   sin    standeth   in   the  following  of  Adam,   and  is 
the  imperfection  and  corruption  of  the  material  nature  of  every 
man    naturally   engendered  of  the  offspring  of  Adam,    whereby 
man    is   of   his   own    nature   inclined   to  evil,   so  that   the  flesh 
lusteth  always  contrary  to  the  spirit. 

8.  Good   works    done    before   the   inspiration   of   the   Spirit 
are  to  be  accounted  favorably,  and  are  pleasing  and  acceptable 
to  Christ,    and   forasmuch   as  they  spring   of  faith,    they  make 
men    meek  to   obtain  the    kingdom  of  heaven. 

9.  Predestination   to   life  eternal  is  the   everlasting   purpose 
of  the  great  Spirit  of  Goodness,  decreed  by  the  Almighty  Ruler 


Apostolic   Catholic  Prayer  Book.  341 

of  the  Universe  before  the  world  began.  Wherefore  our 
Heavenly  Father,  in  accordance  with  this  decree,  has  promised 
to  deliver  finally  from  condemnation,  those  who  believe  in 
Christ,  and  to  bring  them  by  Christ  to  enjoy  the  life  to  come. 

10.  Man  may  be  saved  by  the  law  or  sect  which  he  professeth, 
so  that  he  be  diligent  to  frame  his  life  according  to  that  law, 
and   in   conformity   to   his   conscience,    following    the   spirit   of 
the  Gospel  by  the  light  which  is  in  him.     But  the  Holy  Scripture 
doth  set  out  to  us  the  name  and  precepts  of  Jesus  Christ,  where- 
by men  shall  be  saved. 

11.  Sacraments  ordained  of  Christ  are  badges  or   tokens   of 
Christian    men's   profession,    and   of    God's    good   will   towards 
them,    by    which    they    are    quickened,    strengthened,    and    con- 
firmed in  their  faith. 

12.  There    are   two   sacraments    ordained    of    Christ    in    the 
Gospel  —  Baptism  and  the  Lord's  Supper.     Baptism  is  not  only 
a  sign  of  profession,  and  mark  of  difference  whereby  Christian 
men  are  known,   but  it  is  also  a  sign  of  the  promises  of   the 
forgiveness   of   sins,    and  of  our  adoption   by   the  Holy  Ghost, 
whereby  faith  is  confirmed,    and  grace  increased   by   virtue  of 
prayer. 

13.  The  Lord's  Supper  is  not  only  a  sign  of  the  love  which 
Christians  ought   to   have   among   themselves,    one   to   another, 
but   it   is   a   sacrament   of   our  salvation   by  Christ  to  such   as 
rightly,  worthily,  and  with  faith,  receive  it. 

14.  The  visible  Church  of   Christ  is  a  congregation  of  faith- 
ful men,  in  which  the  pure  word  of  the  great  spirit  of  Almighty 
God  is  preached,  and  the  sacraments  of  Christ  performed  accord- 
ing to  his  holy  order. 

15.  The  Church  is  a  witness  and  keeper  of  Holy  Writ;   yet 
as  it  ought  not  to  decree  anything  against  the  same,  so  besides 
the  same  it  ought  not  to  enforce  anything  to  be  believed  for 
necessity  of  salvation. 

16.  It  is  not  necessary  that  traditions  and  ceremonies   be   in 
all  places,  one,  or  utterly  alike,  for  at  all  times  they  have  been 
diverse,    and    may    be   changed   according   to    the   diversity   of 
country,  times,  and  men's  manners,  so  that  nothing  be  ordained 


342  Early  Prayer  Books. 

against  God's  word.  As  the  Church  of  Rome  hath  erred,  so 
also  has  the  Church  of  England  erred,  not  only  in  their  living, 
and  manner  of  ceremonies,  but  also  in  points  of  doctrine. 

The  Articles  are  succeeded  by,  Subjects  for  Daily 
Meditation  and  Examination  of  Conscience.  Two 
pages  are  assigned  to  Private  Devotions,  and  six 
to  Forms  of  Prayer,  to  be  used  in  families.  The 
latter  are  taken  from  the  Prayer  Book  of  the  Ameri- 
can Episcopal  Church.  So  also  is  the  Order  for 
Morning  Prayer,  though  there  are  changes  and 
additions.  Before  the  Te  Deum  there  is  a  long 
Prayer  to  Almighty  God,  and  after  the  Benedicite, 
a  still  longer  one  covering  nearly  three  pages,  and 
addressed  to  The  Gospel  Trinity.  What  is  called 
"the  Christian's  Creed,"  is  worded  in  this  way: 

I  believe  in  one  God,  Eternal  and  Almighty,  the  Creator  and 
God  of  all. 

I  believe  in  a  Holy  Father  in  heaven  ;  a  blessed  Redeemer 
of  the  world  ;  a  glorious  Holy  Ghost ;  in  Jesus  Christ  our  Lord. 

I  believe  in  the  Holy  Catholic  Church  ;  in  the  communion  of 
saints ;  the  forgiveness  of  sins ;  the  resurrection  of  the  dead  ;  and 
the  life  everlasting.  Amen. 

At  the  end  of  Morning  Prayer  is  this  rubric : 

^J  Matins  and  Vespers,  or  Morning  and  Evening  Services,  are  to 
be  commenced  by  an  appropriate  voluntary,  or  sacred  instrumental 
music. 


Apostolic  Catholic  Prayer  Book.  343 

Evening  Prayer  follows  chiefly  the  same  order 
as  the  Morning,  except  three  prayers  are  introduced 
entitled,  Prayer  to  our  Father  in  Heaven,  Prayer 
to  our  Saviour  Jesus  Christ,  and  Prayer  to  the 
Holy  Ghost. 

In  the  Litany  the  first  five  supplications  are 
changed  to : 

O  Holy  Father  of  heaven  ;  have  mercy  upon  us  miserable 
sinners. 

O  Blessed  Son,  Redeemer  of  the  World  ;  have  mercy  upon  us 
miserable  sinners. 

O  glorious  Holy  Ghost,  proceeding  through  the  Father  and 
the  Son  ;  have  mercy  upon  us  miserable  sinners. 

O  holy  blessed  and  glorious  Trinity ;  have  mercy  upon  us 
miserable  sinners. 

O  merciful  Spirit,  Eternal  and  Almighty,  omniscient  and 
omnipresent,  Creator  and  God  of  all ;  have  mercy  upon  us 
miserable  sinners. 

Thirteen  pages  are  devoted  to  Prayers  of  Ado- 
ration, Petition  and  Thanksgiving.  Most  of  these 
are  familiar  to  persons  who  use  the  Prayer  Book 
of  the  American  Episcopal  Church.  Twenty-seven 
prayers  are  arranged  under  the  heading,  Selection 
of  Collects.  The  Collects,  Epistles  and  Gospels  to 
be  used  throughout  the  year  are  unaltered,  except 
those  for  Saints'  Days  are  removed.  The  Altar 
Service,  with  a  few  changes,  is  the  Prayer  for  Purity, 
the  Ten  Commandments,  the  Collect,  Epistle  and 


344  Early  Prayer  Books. 

Gospel  for  the  day,  and  the  warning  for  Holy  Com- 
munion, evidently  intended  for  such  Sundays  when 
the  Lord's  Supper  is  not  celebrated.  The  latter 
Sacrament  is  headed,  The  Eucharist,  The  Order  of 
Mass,  and  administration  of  the  Holy  Communion. 
The  last  three  rubrics  read : 

•ff  The  Altar  may  have  on  it  a  crucifix,  in  commemoration  of 
Christ's  suffering,  as  a  symbol  of  the  Christian  religion.  At 
communion  time  lighted  candles  may  also  be  placed  on  it,  as 
types  of  the  light  of  the  Gospel  of  Christ,  which  is  finally  to 
illuminate  the  world,  and  in  memory  of  the  trials  of  the  primi- 
tive Christians,  who  used  them  in  the  caves  and  catacombs  to 
which  they  were  obliged  to  fiy  in  the  days  of  their  early  per- 
secution. 

^[  Frankincense  may  also  be  burnt  in  a  censer,  as  figurative  of  the 
offering  of  our  bodies  a  living  sacrifice  to  the  service  of  our  God. 

^[  The  Altar  is  to  have  a  fair  white  cloth  on  it,  to  receive  the  vessels 
which  contain  the  elements  (the  bread  and  wine. ) 

In  the  Holy  Communion  office  there  are  a  few 
verbal  changes  in  the  prayers,  and  the  Proper 
Prefaces  are  lacking.  After  the  Blessing  is  this 
rubric : 

5[  Christian  persons,  who  are  of  good  reputation  and  conduct,  shall 
not  be  denied  by  the  Priest  a  participation  in  this  holy  sacrament 
of  the  Church,  but  every  one  religiously  and  dei>outly  disposed  shall 
be  invited,  and  cheerfully  admitted  to  partake  of  the  elements  con- 
secrated to  the  purpose,  in  conformity  to  the  faith  which  is  in  him. 

In  the  Public  Baptism  of  Infants,  the  first  question 
to  the  Sponsors  is  changed  from  a  belief  in  the 


Apostolic   Catholic  Prayer  Book.  345 

Apostles'  Creed  to,  "the  Christian's  Creed."  The 
baptism  is  in  the  name  of  the  Trinity,  the  sign  of 
the  cross  is  used,  but  the  word  "regenerate"  does 
not  appear. 

Principles  for  Young  Children,  to  teach  them 
the  elements  of  Christianity,  consist  of  twenty-one 
questions  and  answers,  on  seven  pages.  The 
Christian  Catechism  follows,  and  is  the  same  as  in 
the  American  Episcopal  Church,  except  in  the 
rendering  of  the  Creed.  The  last  rubric  says: 

^Persons  not  born  or  educated  in  the  parish,  and  others  who 
decline  a  confirmation  in  the  Church,  may  be  confirmed  privately 
on  the  discretion  of  the  Priest,  when  they  are  known  to  be  of 
good  life  and  conduct. 

The  Order  of  Confirmation  and  the  Form  of 
Solemnization  of  Matrimony,  are  unchanged,  except 
in  the  former,  the  rite  can  be  conferred  by  a  Minister, 
and  in  the  latter,  the  blessing  is  converted  into  a 
prayer,  "May  the  Holy  Ghost  bless,  preserve  and 
keep  you,"  etc. 

The  Order  for  the  Visitation  of  the  Sick,  is 
shortened  by  the  omission  of  the  Creed,  the  Psalm 
and  a  few  of  the  prayers.  In  the  Order  for  the 
Burial  of  the  Dead,  the  sentence  from  Job  xix.  is 
left  out,  and  the  committal  service  is  shortened. 
Forms  of  Prayer  to  be  used  in  the  Army  and  Navy, 


346  Early  Prayer  Books. 

are  expressed  on  four  and  a  half  pages.  A  Form 
of  Prayer  for  the  Visitation  of  Prisoners,  is  changed 
but  little,  the  belief  in  the  Apostles'  Creed  not  being 
required,  and  portions  of  the  service  abbreviated. 
A  Form  of  Prayer  and  Thanksgiving  for  the  fruits 
of  the  Earth,  is  the  same  as  in  the  original  Liturgy 
from  which  it  was  taken.  The  Psalter  is  made  up 
from  selections,  so  that  all  objectionable  verses  are 
counted  out. 

The  Form  and  Manner  of  Making,  Ordaining  and 
Consecrating  Bishops,  Priests  and  Deacons,  is  sub- 
stantially the  same  as  in  the  English  Prayer  Book. 
The  Form  of  Consecration  of  a  Church  or  Chapel, 
is  a  repetition  of  the  service  in  the  American 
Episcopal  Book. 

An  Office  of  Institution  of  Ministers  into  Parishes 
or  Churches,  is  also  taken  from  the  same  source. 
This  last  service  is  next  to  a  title  page  reading, 
' '  Selections  of  PSALMS  and  HYMNS  for  the  use  of 
the  Apostolic  Catholic  or  Universal  Church  of 
Christ."  These  are  119  in  number.  Index  of 
Subjects,  and  Index  of  first  Lines,  conclude  the 
book.  The  total  number  of  pages  is  526. 


FAMILY   MANUAL 

OP 

THE  BROAD  CHURCH: 

•     COXTAIXIXC,  AMONGST   OTHER   THINGS, 

AN  ORDER  OF  PUBLIC  SERVICE, 

CA.TECIII  SoM, 

FORMS  OF  ADMINISTRATION  OP  BROAD  CHURCH  RITES, 

PRIVATE  DEVOTIONS  AXD  HYMXS  FOR  THE  USE  OF  THE 

FAMILIES  AXD  CHILDREN*  OF  THE  BROAD  CIICRCn. 

COMPILED  AND  ARRANGED  BY 

REV.    W.   D.    HALEY. 


NFW  YORK: 

0.    HUTCHINSOX,   523    BROADWAY. 
1859. 


Fsic-simile  of  the  title  page  of  the  Prayer  Book  of  the  Broad  Church. 

Issued  by  O.  Hutchinson,  of  New  York,  in  1859. 

Exact  size. 


PRAYER  BOOK  OF  THE  BROAD  CHURCH. 


INDIVIDUALISM  has  a  field  of  activity  in  the  con- 
struction of  liturgies.  Personal  preferences  and  in- 
dependent thought  frequently  express  themselves  in 
devotional  forms.  These  motives  doubtless  led  the 
Rev.  W.  D.  Haley  to  compile  and  arrange  a  service 
book.  This  is  a  duodecimo  published  in  1859,  by 
O.  Hutchinson,  523  Broadway,  New  York.  W.  H. 
Tinson,  in  the  rear  of  43  and  45  Centre  Street,  New 
York,  was  the  stereotyper  and  printer. 

The  title  is  worded:  "Family  Manual  of  the 
Broad  Church,  containing,  amongst  other  things, 
An  Order  of  Public  Service,  Catechism,  Forms  of 
administration  of  Broad  Church  rites,  private  devo- 
tions and  hymns  for  the  use  of  the  families  and 
children  of  the  Broad  Church."  The  Contents  are 
noted  on  the  first  printed  page,  and  then  we  have 

the 

PREFACE. 

The  Broad  Church  is  rapidly  passing  from  the  condition 
of  an  ideal  yearning  with  earnest  men  of  all  creeds  into 
an  organic  fact.  The  words  of  Channing,  Martineau,  Jowett, 

347 


348  Early  Prayer  Books, 

Robertson,  Coquerel,  (pere  et  fils)  and  the  innumerable  com- 
pany of  liberal  but  devout  confessors,  are  already  shaping 
themselves  into  deeds  in  England,  France  and  America. 
Here,  the  Unitarian,  Universalist,  and  Christian  denomi- 
nations form  the  vanguard  of  the  coming  Church.  These 
and  countless  individual  thinkers,  in  and  out  of  the  Ortho- 
dox ranks,  are  fusing  their  thought,  scholarship,  and  piety 
into  one  great  fraternity,  which  will  create  and  sustain  a 
Church  of  broad  sympathies,  broad  humanities,  broad  hopes, 
and  a  broad  theology, —  a  Church,  moreover,  which  will  accord 
with,  and  serve  the  American  ideas  of  liberty  and  equality,  as 
no  old-world  ecclesiasticism  or  theology  can  do. 

This  humble  volume,  for  the  most  part  a  mere  compilation, 
has  been  prepared  with  the  hope  of  increasing  the  true  church 
sentiment  in  the  hearts  of  the  American  people.  The  com- 
piler believes  that  the  religious  exigencies  of  every  human 
soul,  and  the  peculiarities  of  our  national  character  and 
condition  make  the  Church  if  not  a  divine  institution 
at  least  a  human  necessity.  The  work  of  Protestantism  will 
never  be  fully  accomplished  until  the  prayers  and  ordinances 
of  the  Church  have  been  rescued  from  the  dungeons  of 
mediaeval  scholasticism,  and  have  become  the  inspiration  of 
all  the  free  men  and  women  in  America  who  desire  to  worship 
God  without  forswearing  themselves  upon  a  creed  which  they 
either  do  not  understand  or  do  not  believe. 

This  Book  of  Common  Prayer  is  intended  to  give  a  practical 
shape  and  an  organic  response  to  some  of  the  desires  which 
are  stirring  in  the  souls  of  liberal  believers;  if  it  may  prove 
like  the  first  soft  breath  which  gently  parts  the  leaves  to  herald 
the  approach  of  a  mighty  gale  that  shall  wrench  giant  trunks 
from  the  soil,  it  will  accomplish  its  mission. 

The  Reformed  Liturgy  which  underwent  the  careful  super- 
vision of  that  brave  and  accomplished  man,  the  Rev.  Mr. 
Lindsey,  of  Essex  street  Chapel,  London,  and  also  of  Dr. 
Samuel  Clark,  Dr.  Freeman,  and  Rev.  Mr.  Greenwood,  has 
furnished  a  large  part  of  what  follows.  I  have  modified  some 
things,  and  have  restored  some  glorious  old  words  which, 


The  Broad  Church  Prayer  Book.  349 

having  been  heard  in  "secret  chambers  and  torch-lighted  cata- 
combs," I  felt  unwilling  to  omit;  some  of  the  sentences  in 
the  following  Liturgy  have  been  the  last  words  breathed  by 
fainting  martyrs,  and  some  have  strengthened  timid  maidens 
with  a  boldness  for  the  truth  which  enabled  them  to  look  fear- 
lessly in  the  faces  of  lions, —  let  them  stand,  even  if  they  be 
of  doubtful  interpretation,  and  let  our  children  learn  to  rever- 
ence them  as  we  do,  for  the  divine  grace  which  has  flowed 
through  them. 

The  Order  of  Public  Service  can  be  used  in  the  common 
Sunday  school,  although  it  is  intended  to  elevate  that  institution 
into  a  part  of  the  Church.  When  it  is  preferred  to  retain  the 
present  methods  it  will  only  be  necessary  to  add  the  usual 
lessons  to  the  catechetical  exercise,  or  to  omit  the  latter 
altogether.  The  Service  will  be  found  particularly  useful  for 
small  congregations.  It  may  also  be  adopted  by  families  pre- 
vented from  attending  the  Church  services  by  reason  of  distance 
or  inclemency  of  weather.  It  has  been  the  aim  of  the  compiler 
to  bring  the  church  into  every  household,  so  that  in  remote 
settlements  or  when  for  other  reasons  it  may  be  desirable,  the 
parents  can  gather  their  children  around  them,  and  with  the 
Public  Service,  or  the  Order  of  Family  Service,  they  can 
implant  in  the  youthful  minds  a  proper  regard  for  the  Lord's 
day,  and  a  due  respect  for  religious  observances. 

The  Order  of  Consecration  —  or  Infant  Baptism  —  can  be 
omitted  by  those  Christians  who  have  conscientious  objections 
to  that  rite,  or  it  is  so  arranged  that  it  may  be  used  as  a  dedica- 
tory service  without  interfering  with  the  subsequent  baptism  as 
a  profession  of  faith.  Without  entering  upon  an  argument 
for  infant  baptism,  I  beg  to  suggest  the  Scriptural  warrant  and 
the  propriety  of  identifying  the  children  with  the  Church  as 
early  as  possible,  and  by  any  suitable  symbol. 

The  Order  of  Confirmation  was  inserted  after  careful  deliber- 
ation, because  it  seems  to  afford  the  best  means  for  remedying 
what  is  a  great  evil  in  most  Protestant  Churches.  The  Episcopal 
Church  by  its  order  of  confirmation,  and  the  Methodist  Church, 
through  the  agency  of  its  classes,  retain  their  hold  upon  the 


35O  Early  Prayer  Books. 

youth,  but  in  a  majority  of  the  churches  of  other  denominations, 
especially  in  those  which  are  anti-credal,  or  liberal,  the  years 
of  pupilage,  from  the  age  of  sixteen  to  twenty-one,  and  even 
later,  are  passed  without  the  aid  and  counsel  of  the  Church, 
because  it  is  a  period  when  persons  are  too  old  for  the  Sunday 
school,  and  not  of  sufficient  age  to  take  a  voluntary  interest 
in  the  ordinary  services  of  prayer  and  preaching.  Just  at  this 
point,  so  perilous  to  the  future  character,  the  Church  should 
step  in,  and  by  appropriate  public  ceremony  assert  its  jurisdiction 
over  the  young  people,  and  teach  them  to  regard  themselves 
as  pledged  and  professed  disciples  of  Christ.  I  do  not  broach 
this  as  a  new  theory,  for  it  has  been  the  theme  of  every  Sunday 
school  convention  for  years,  and  has  been  keenly  felt  and 
eloquently  expressed  by  men  of  very  different  theologies,  as 
for  instance,  Judd  and  Bushnell.  I  do  not  put  forward  my 
own  medicament  as  a  panacea,  but  fully  believe,  and  with  all 
proper  modesty  would  urge  it  upon  my  brethren,  that  in  the 
accompanying  Order  of  Confirmation  will  be  found  a  practical 
clue  to  the  successful  solution  of  a  very  perplexing  problem. 

The  family  prayers  are  adapted  from  the  King's  Chapel 
Liturgy,  with  some  slight  changes.  I  am  indebted  to  the  Rev. 
C.  Brooks  for  permission  to  take  from  his  excellent  manual, 
"The  Christian  in  his  Closet,"  the  prayers  for  Private  Devotion, 
and  a  portion  of  the  Family  Service.  The  admirable  paraphrase 
of  the  Lord's  Prayer  I  have  divided  into  portions  suitable  for  a 
child's  devotions.  The  Hymns  for  the  Private  Use  of  Children, 
are  intended  to  be  committed  to  memory ;  good  poetry  will 
do  much  for  the  education  of  a  young  soul. 

With  a  sincere  prayer  for  the  prosperity  of  the  Church,  and 
the  consequent  victory  of  the  Right,  the  Just  and  the  True, 
I  commend  this  attempt  to  aid  the  organic  development  of 
the  Broad  Church,  to  the  kindness  and  fraternity  of  all  who 
love  the  Lord  Jesus  Christ  in  sincerity  and  in  truth. 

W.   D.  H. 

Washington,  D.  C. 


The  Broad  Church  Prayer  Book.  351 

The  Order  of  Public  Service  is  the  first  in  the 
book.  It  opens  with  sentences  of  Scripture, 
followed  by  the  General  Confession.  The  latter 
is  the  same  as  in  the  English  and  American  Prayer 
Books.  While  all  are  standing  a  few  versicles  are 
said,  followed  by  the  General  Thanksgiving  and  the 
prayer  of  St.  Chrysostom,  offered  by  the  Minister, 
the  congregation  kneeling.  Other  versicles  are  said 
and  then  the  Jubilate  Deo  is  sung.  An  examination 
in  the  Catechism  is  next  in  order.  After  the 
sermon,  is  sung  Bonum  est  confiteri.  A  prayer, 
with  the  benediction,  concludes  the  service.  The 
next  place  in  the  book  is  given  to  the  Catechism, 
printed  upon  fifteen  pages.  It  is  a  reprint  of  the 
Catechism  of  the  King's  Chapel  Liturgy  of  1785. 
At  the  end,  additions  are  made  to  adapt  it  to  the 
Broad  Church.  The  last  four  questions  and  answers 
are  thus  expressed : 

Cj.   What  is  the  great  mission  of  the  Church  ? 

A.   To  make  the  world  better  in  its  practices. 

Q.   Why  has  not  the  Church  done  more  good  in  the  world  ? 

A.  Because  it  has  too  often  been  divided  into,  jealous  sects, 
who  have  hated  each  other  for  differences  of  belief,  and  have 
fostered  bigotry  and  uncharitableness. 

Q.  What  Church  does  the  world  need  ? 

A.  The  broad  Church  of  Christ;  the  Church  that  will  seek 
only  to  make  men  better;  the  Church  whose  creed  will  be  the 
Bible ;  whose  field  will  be  the  world ;  and  whose  fellowship 
will  extend  to  all  the  human  family. 


352  Early  Prayer  Books. 

Q.    What  will  you  do  for  the  true  Church  ? 

A.   I  will  work   for  it,  and  pray  for  it,  and  when  I  am  older 
I   will  try  to  be  worthy  of  the  benefits  it  confers  upon  me. 

Under  the  heading  Prayers  for  the  use  of  Chil- 
dren, are  arranged  prayers  for  the  days  of  the  week 
and  for  special  occasions,  the  entire  number  occupy- 
ing eighteen  pages.  The  first  office  among  the 
Rites  of  the  Church,  is  Baptism,  which  is  called 
Public  Consecration  of  Children.  A  short  rubric 
reads : 

"  The  service  should  be  performed  in  the  Church  except  in  cases 
of  necessity.  The  child  is  to  be  presented  by  its  parents  or 
guardians." 

The  service  opens  by  reading  that  portion  of  the 
New  Testament  that  relates  to  Christ  blessing  little 
children.  An  address  and  questions  to  the  parents 
or  guardians  follow.  The  baptism  is  in  the  name 
of  the  Trinity,  and  the  service  concludes  with  two 
prayers. 

It  will  be  remembered  that  the  compiler  lays 
special  stress  in  the  Preface  upon  the  duty  of  Con- 
firmation. In  conformity  with  the  opinion  there 
expressed,  he  makes  the  Order  of  Confirmation  the 
chief  service  of  his  book,  for  he  elaborates  this  rite 
to  the  extent  of  ten  pages.  With  the  children 
assembled  in  front  of  him,  the  Minister  delivers  an 


The  Broad  Church  Prayer  Book.  353 

exhortation  which  also  contains  a  question.  After 
the  reply  "I  do,"  a  few  versicles  are  said,  and  then 
all  kneel.  The  Minister  offers  the  Collect  for  Purity, 
with  an  additional  petition,  ending  with  the  Lord's 
Prayer.  Then  all  stand  while  the  Minister  recites 
the  Ten  Commandments  and  the  response  is  made, 
"Lord  have  mercy  upon  us,  and  incline  our  hearts 
to  keep  this  law."  After  this  is  recited  the  new 
commandments  given  by  Christ.  The  next  move- 
ment in  the  service  is  indicated  by  this  rubric : 

"  Then  shall  the   Minister  present  to  each  person  so   confirmed  a 
copy  of  the  Bible:  saying  at  the  same  time :  " 

My  brethren  (and  sisters,)  I  present  you  the  Bible,  the  only 
authorized  creed,  wherein  you  will  find  all  necessary  truth  ;  and 
I  affectionately  exhort  you  to  search  the  Scriptures  diligently, 
to  endeavor  to  ascertain  the  truth  of  all  doctrine ;  and  what- 
ever conclusions  you  may  arrive  at,  never  to  yield  your  religious 
convictions  through  fear,  favor,  or  worldly  affection. 


After  a  further  exhortation  the  Te  Deum  or  Nunc 
dimittis,  is  sung.  The  sermon  or  address  and  bene- 
diction close  the  service. 

The  last  rite  is  that  for  The  Burial  of  Children. 
With  the  exception  of  two  long  prayers  and  an 
exhortation,  the  service  is  made  up  from  the  Prayer 
Book  of  the  American  Episcopal  Church. 

Thirty-two  pages  of  the  Manual  are  set  apart  to 


354  Early  Prayer  Books. 

Family  Devotions,  prayers  being  assigned  to  the 
several  days  of  the  week.  Nearly  one  half  of  the 
book  is  filled  with  metrical  hymns.  These  are  one 
hundred  and  ten  in  number.  A  Table  of  first  Lines, 
on  four  pages,  closes  the  book.  The  total  number 
of  pages  is  234. 


VARIOUS  PRAYER  BOOKS. 


SPECIAL  forms  of  prayer  have  been  issued  at 
various  times  to  mark  certain  events,  usually  of 
a  national  character.  John  Neilson,  of  Quebec, 
printed  in  1814,  a  quarto  book  of  this  kind  con- 
taining 14  pages.  It  has  this  extended  title: 

"A  Form  of  prayer  and  thanksgiving  to  Almighty 
God ;  to  be  used  on  Thursday,  the  Twenty-First  Day 
of  April,  1814,  being  the  Day  appointed  by  Procla- 
mation for  a  General  Thanksgiving  to  Almighty 
God :  To  acknowledge  the  great  Goodness  and 
Mercy  of  Almighty  God,  who  in  addition  to  the 
manifold  and  inestimable  Benefits  which  we  have 
received  at  His  Hands,  has  continued  to  us  His 
Protection  and  Assistance  in  the  War,  in  which  we 
are  now  engaged ;  and  has  given  to  the  Arms  of 
His  Majesty,  and  to  those  of  His  Allies,  a  Series 
of  Signal  and  Glorious  Victories  over  the  Forces 
of  the  Enemy.  By  authority." 

The  same  printer,  in  1815,  issued  at  Quebec, 
another  little  publication  of  a  few  pages,  entitled: 

355 


3  5  6  Early  Prayer  Books. 

' '  A  Form  of  prayer  and  thanksgiving  to  Almighty 
God;  to  be  used  on  Thursday,  the  Sixth  Day  of 
April,  1815,  being  the  Day  appointed  by  Procla- 
mation for  a  General  Thanksgiving  to  Almighty 
God :  For  putting  an  End  to  the  War  in  which 
we  were  engaged  against  the  United  States  of 
America.  By  authority." 

"A  Morning  Prayer  Service,  arranged  for  use  in 
the  College  of  Philadelphia,"  was  printed  by  John 
Dunlap  in  1780,  and  "A  Form  of  Prayer  for  the 
Seventh  day  of  May,"  was  issued  by  William 
Weyman,  of  New  York,  in  1762. 

A  thin  octavo  book  was  printed  in  Philadelphia 
in  1785,  with  this  title:  "The  A.  B.  C.  with  the 
Church  of  England  Catechism,  and  Prayers  used 
in  the  Academy  of  the  P.  E.  Church  in  Phila- 
delphia; also  a  Hymn."  This  little  publication  is 
very  rare. 

While  the  limits  of  this  book  do  not  admit  of 
any  extended  consideration  of  volumes  of  private 
devotion,  it  may  be  of  interest  to  call  attention  to 
a  collection  of  manuscript  prayers  found  among 
the  effects  of  George  Washington.  These  prayers 
are  arranged  for  the  days  of  the  week,  and  as 
they  are  in  the  handwriting  of  Washington,  were 
evidently  composed  by  him.  A  facsimile  repro- 
duction of  the  book  was  made  in  1891,  at  Phila- 


Various  Prayer  Books.  357 

delphia.  The  first  page  is  headed  The  Daily 
Sacrifice.  Then  follows  a  prayer  for  Sunday  Mof fl- 
ing, in  the  following  language: 

Almighty  God  and  most  merciful  father,  who  didst  command 
the  children  of  Israel  to  offer  a  daily  sacrifice  to  thee,  that 
thereby  they  might  glorify  and  praise  thee  for  thy  protection 
both  night  and  day ;  receive,  O  Lord,  my  morning  sacrifice 
which  I  now  offer  up  to  thee;  I  yield  thee  humble  and  hearty 
thanks  that  thou  hast  preserved  me  from  the  dangers  of  the 
night  past,  and  brought  me  to  the  light  of  this  day,  and  the 
comforts  thereof,  a  day  which  is  consecrated  to  thine  own 
service  and  for  thine  own  honour.  Let  my  heart  therefore 
gracious  God  be  so  affected  with  the  glory  and  majesty  of  it, 
that  I  may  not  do  mine  own  works,  but  wait  on  thee,  and 
discharge  those  weighty  duties  thou  requirest  of  me ;  and  since 
thou  art  a  God  of  pure  eyes,  and  will  be  sanctified  in  all 
who  draw  near  unto  thee,  who  dost  not  regard  the  sacrifice 
of  fools,  nor  hear  sinners  who  tread  in  thy  courts,  pardon  I 
beseech  thee  my  sins,  remove  them  from  thy  presence,  as  far 
as  the  east  is  from  the  west,  and  accept  of  me  for  the  merits 
of  thy  son  Jesus  Christ,  that  when  I  come  into  thy  temple 
and  compass  thine  altar,  my  prayer  may  come  before  thee 
as  incense,  and  as  I  desire  thou  wouldst  hear  me  calling  upon 
thee  in  my  prayers,  so  give  me  grace  to  hear  thee  calling 
on  me  in  thy  word,  that  it  may  be  wisdom,  righteousness, 
reconciliation  and  peace  to  the  saving  of  my  soul  in  the  day 
of  the  Lord  Jesus  Christ,  that  I  may  hear  it  with  reverence, 
receive  it  with  meekness,  mingle  it  with  faith,  and  that  it 
may  accomplish  in  me,  Gracious  God,  the  good  work  for  which 
thou  hast  sent  it.  Bless  my  family,  kindred,  friends  and  country, 
be  our  God  &  guide  this  day  and  forever  for  his  sake,  who  lay 
down  in  the  grave  and  arose  again  for  us  Jesus  Christ  our  Lord. 
A  m  en. 


358  Early  Prayer  Books. 

The  prayers  are  arranged  for  both  morning  and 
evening  for  the  days  of  the  week. 

A  little  book  that  ranks  among  rare  Americana 
was  printed  at  Ephrata,  Pa.,  in  1767,  for  William 
Barton.  It  is  entitled,  "The  Family  Prayer  Book 
containing  Morning  and  Evening  Prayers."  It 
also  contains  "Directions  for  a  devout  and  decent 
Behaviour  in  the  Publick  Worship  of  God,"  and 
the  Church  Catechism.  On  page  3,  the  author 
begins  a  letter  to  the  members  of  the  Episcopal 
congregations  of  Lancaster,  Pequea  and  Caernarvon, 
in  which  he  explains  the  origin  of  the  book  and  its 
use,  which  was  to  assist  them  in  family  devotions. 
He  speaks  of  two  additions  to  the  volume  as  follows: 

In  order  to  render  this  small  Offering  still  more  useful  and 
worthy  your  attention,  I  have  annexed  DIRECTIONS  for  a  Devout 
and  Decent  Behaviour  in  the  PUBLIC  WORSHIP  of  GOD,  -wrote  by 
a  worthy  Divine  of  our  Church.  *  *  *  This  little  Tract  has  been 
received  with  Approbation  ;  and  to  well-disposed  Persons  may 
be  of  singular  Advantage  in  instructing  them  how  to  order  their 
Devotion  in  the  Use  of  the  Book  of  COMMON  PRAYER. 

The  frequent  Complaints  which  I  have  heard  made  of  the 
Scarcity  of  the  CHURCH-CATECHISM  have  induced  me 
to  add  this  likewise,  which  I  trust  will  remove  that  Backward- 
ness which  has  appeared  in  many  of  your  Children  in  entering 
the  List  of  CATECHUMENS  in  the  Church. 

Praying  that  every  Happiness,  temporal  and  eternal,  may  ever 
attend  you  and  them.  ********** 

Your  obliged  Friend  and  affectionate  Pastor, 

THOMAS  BARTON. 
Lancaster,  May  25,  1767. 


Various  Prayer  Books.  359 

The  copy  of  this  book  in  the  Library  of  the 
Episcopal  Divinity  School  at  Philadelphia,  is  the 
only  one  that  has  been  located. 

Bishop  Seabury  prepared  a  service  entitled, 
"A  Burial  Office  for  Infants  who  depart  this  life 
before  they  have  polluted  their  Baptism  by  actual 
sin."  It  is  a  shortened  form  of  the  regular  burial 
service  as  found  in  the  English  Prayer  Book,  with 
some  changes  and  additions.  The  committal  service 
begins,  "In  the  name  of  the  most  holy  and  un- 
divided Trinity,  Father,  Son  and  Holy  Ghost,  in 
whose  likeness  man  was  created,  we  commit  this 
body  to  the  ground;  earth  to  earth,"  etc.  The 
second  prayer  is  composed  chiefly  of  the  Collects  of 
Easter  Even  and  Easter  Day,  There  are  also 
prayers  for  the  legislature  and  courts  of  justice. 
The  little  pamphlet  is  without  date.  There  was  a 
reprint  published  at  Newburyport,  Mass.,  in  1809. 
It  was  enlarged,  for  it  contains  also  a  Service  for 
Fast  Day,  the  Catechism,  and  Selections  from  the 
Book  of  Common  Prayer  for  the  use  of  families.  In 
size  it  is  a  321110  book  of  32  pages,  and  is  extremely 
rare. 

Nathan  Davies  compiled  a  book  containing  forms 
of  prayer,  in  1797.  Who  Mr.  Davies  was,  whether 
layman  or  otherwise,  early  local  histories  do  not 
inform  us.  He  tells  us  on  the  title  page  that 


360  Early  Prayer  Books. 

"  Christians  of  all  Denominations  may  unite  in  these 
Prayers,  as  they  allude  to  no  Doctrines,  but  such  as 
are  universally  professed  by  all  who  call  themselves 
Christians." 

The  "Catholic  Liturgy"  is  a  book  of  45  pages, 
all  numbered,  except  the  last  leaf.  The  only 
copy  known  to  the  writer  is  in  the  library  of  the 
New  York  Historical  Society.  It  is  in  pamphlet 
form,  measuring  73^  inches  long  by  *>%  inches 
wide.  The  compilation  borrows  very  freely  from 
the  Book  of  Common  Prayer  of  the  American 
Episcopal  Church.  There  are  four  services,  ar- 
ranged probably  for  four  Sundays  of  the  month. 
Each  begins  with  the  Exhortation,  "Dearly  be- 
loved brethren,"  etc.,  and  Introductory  Prayer  and 
the  General  Confession.  With  the  exception  of 
a  few  words  the  Exhortation  is  identical  with  that 
in  the  American  Church  Prayer  Book,  though  the 
General  Confession  is  different.  In  the  First  Service 
there  is  an  anthem  extolling  the  greatness  of  God, 
arranged  for  responsive  reading  by  Minister  and 
people.  In  the  Second  Service  there  is  the  Abso- 
lution in  the  form  of  a  prayer  and  not  a  declaration. 
Then  follow,  "Hear  what  comfortable  words,"  etc. 
The  Sursum  Corda  comes  next,  followed  by,  "It  is 
very  right  and  our  bounden  duty,"  etc.  In  the 
Trisagion,  the  words  "and  earth"  are  omitted. 


Various  Prayer  Books.  361 

Here  the  resemblance  to  the  Communion  Office 
ends,  and  the  service  is  finished  with  a  few  prayers. 

In  each  of  the  four  services  direction  is  given, 
and  provision  made,  for  the  reading  of  a  Scripture 
lesson.  There  are  twelve  of  these,  six  being  se- 
lections from  the  Psalms,  three  from  the  Gospel 
of  St.  Matthew,  and  one  each  from  Romans, 
Colossians  and  the  Epistle  of  St.  James. 

In  addition  to  the  arranged  services,  there  is  a 
group  of  prayers,  such  as,  A  Prayer  for  all  Man- 
kind, For  our  Country,  For  all  conditions  of  Men, 
and  a  General  Thanksgiving.  The  latter  is  the 
same  as  in"  the  Book  of  Common  Prayer,  except 
in  the  clause,  "More  especially  we  pray  for  the 
good  estate  of  the  Christian  Church  in  all  parts  of 
the  world."  The  General  Thanksgiving  is  also  the 
same,  except  at  the  end,  where  it  omits,  "to  whom 
with  thee  and  the  Holy  Ghost  be  all  honor  and 
glory  world  without  end,"  and  substitutes,  after  the 
word  Lord,  "who  hath  taught  us  to  address  thee, 
saying,  Our  Father  who  art  in  heaven,"  etc. 

Here  is  an  extract  from  one  of  the  long  prayers, 
in  the  Third  Service : 

We  rejoice  in  the  felicity  of  thy  numerous  offspring ;  and, 
as  the  children  of  thy  family,  we  unite  with  all  our  brethren, 
to  give  thanks  unto  thee  our  common  Parent,  for  all  thy 
mercies.  In  a  more  especial  manner  we  acknowledge,  with 
unfeigned  gratitude,  the  numberless  blessings  which  thou  hast 


362  Early  Prayer  Books. 

bestowed  upon  mankind.  From  thee  we  have  received  the  gift 
of  life:  To  thee  we  are  indebted  for  our  animal,  intellectual 
and  moral  powers:  On  thee  we  continually  depend  for  the 
preservation  of  our  being  and  for  all  the  happiness  of  our  lives. 

The  same  prayer  contains  this  petition : 

Whilst  thou  shall  see  fit  to  continue  us  in  life,  it  is  our  earnest 
desire,  and,  we  hope,  steadfast  resolution,  to  answer  the  ends  for 
which  thou  hast  brought  us  into  being ;  and  to  behave  as  becomes 
thy  rational  offspring. 

The  general  sentiment  and  drift  of  the  prayers, 
may  be  judged  from  the  one  entitled : 

PRAYER  FOR  ALL  MANKIND. 

Almighty  and  everlasting  God,  who  hast  taught  us  to  offer 
up  prayers,  and  supplications,  and  intercessions  for  all  men, 
we  beseech  thee,  extend  thy  mercy  and  favour  to  all  mankind; 
may  all  the  families  and  kingdoms  of  the  earth  be  brought  to 
the  knowledge  and  pure  worship  of  thee,  the  only  true  God ; 
enlarge  the  kingdom  of  our  Lord  Jesus  Christ,  that  kingdom 
of  truth  and  righteousness,  which  shall  never  be  destroyed ; 
put  an  end  to  all  idolatry,  superstition,  and  false  religion  ;  may 
pure  and  uncorrupted  Chritianity  prevail ;  may  all  those,  who 
profess  the  faith  of  Christ,  be  shining  examples  of  goodness ; 
may  the  spirit  of  persecution  forever  cease ;  and  may  truth  and 
righteousness,  peace  and  charity,  everywhere  abound.  Amen. 

After  the  lessons,  which  are  printed  in  full,  there 
are  twelve  hymns.  The  book  is  without  preface 
or  introduction  of  any  kind,  but  at  the  end  on  the 
last  page,  there  is  what  is  called  a  "Catholic 


Various  Prayer  Books.  363 

Lecture,"  which  may  indicate  in  a  way,  the  motives 
that  led  the  compiler  to  put  the  book  together. 

CATHOLIC  LECTURE  AT  CONCERT-HALL 

Encouraged  by  some  respectable  persons,  who  have  thought 
favourably  of  this  design,  I  have  been  led  to  undertake  the  care 
of  this  institution  ;  the  principal  object  of  which  is  to  promote  a 
spirit  of  charity  among  Christians  of  all  denominations,  by 
uniting  them,  occasionally,  in  acts  of  devotion  and  beneficence. 
To  effect  this,  as  nothing  has  been  inserted  in  the  Offices  of 
Prayer,  so  it  is  intended  that  nothing  in  the  Discourses  which 
may  be  delivered  from  the  Desk,  shall  embrace  any  doctrines, 
but  such  as  are  universally  held  by  all  denominations  of 
Christians,  however  they  may  differ  in  other  articles  of 
belief. 

Another  object,  but  not  so  important,  is  to  promote  Pulpit 
Oratory  ;  by  affording  opportunities  to  such  young  Candidates 
for  the  Ministry,  as  may  be  invited,  occasionally,  to  exhibit 
and  improve  their  talents  before  a  reputable,  though  not  a 
large  audience. 

As  it  is  proposed,  that  the  Discourses  or  Sermons,  delivered 
from  the  Desk,  be  generally  such  publications,  as  may  be 
adapted  to  this  Catholic  Institution,  and  which,  for  elegance 
and  justness  of  sentiment,  as  well  as  purity  of  morals,  may 
have  met  with  the  most  general  approbation,  it  is  hoped  they 
will  afford  both  useful  instruction,  and  rational  entertain- 
ment. 

To  defray  the  necessary  expenses  attending  the  Institution, 
including  an  allowance  to  myself  of  five  dollars  per  week,  a 
voluntary  contribution  is  proposed  to  be  made  at  each  lecture. 
The  amount  of  all  monies  collected,  and  expenses  paid,  1  engage 
to  keep  an  account  of,  always  open  to  the  inspection  of  all  who 
may  wish  to  see  it.  And  if  there  should  be  any  overplus, 
I  promise  to  pay  it,  every  six  months,  into  the  hands  of  the 
Overseers  of  the  Poor,  to  be  appropriated,  by  them,  to  afford 


364  Early  Prayer  Books. 

some  additional  comfort  to  such  virtuous  poor  in  the  Alms- 
house,  as  may  have  been  reduced,  by  sickness  or  misfortune, 
to  seek  an  asylum  there. 

NATHAN  DAVIES. 
Boston,  March  25,  1797. 

In  1859,  a  volume  was  published  in  New  York, 
entitled,  "The  Eucharistic  Office  of  the  Christian 
Catholic  Church  of  Zwitzerland,  translated  and 
compared  with  the  Missal  Romanum." 

In  the  same  city  in  1873,  tne  Rev.  H  C. 
Romanoff  translated,  in  a  i6mo  book,  "The  Divine 
Liturgies  of  our  Holy  Fathers,  John  Chrysostom 
and  Basil  the  Great." 

In  1874,  Hurd  &  Houghton,  of  New  York, 
published  a  12 mo  book  of  494  pages,  with  the 
title,  "THE  DAILY  SERVICE,  A  Book  of  Offices  for 
daily  use  through  all  the  seasons  of  the  Christian 
Year."  The  name  of  the  compiler  does  not  appear, 
but  the  publication  is  copyrighted  by  R.  G.  Hutton. 
The  drift  of  the  book  may  be  judged  from  the 
following  extract  from  the  Preface : 

The  sources  from  whence  the  many  Collects  and  Prayers 
in  this  Book  are  derived,  are  chiefly  the  Ancient  Liturgies  of 
the  Eastern  and  Western  branches  of  the  Christian  Church, 
from  the  latter  of  which  come,  also,  the  Collects  which  enrich 
the  Eucharistic  Office  of  our  Prayer  Book.  A  few  prayers 
are  also  derived  from  the  devotional  works  of  English  divines. 

This  Book  contains  the  ordinary  daily  offices  of  praise  and 
prayer,  but  no  Sacramental  offices.  It  does  not  in  anywise 


Various  Prayer  Books.  365 

intrench  upon  the  province  of  the  Order  for  Baptism  and  Holy 
Communion,  but  is  kept  entirely  distinct  from  either.  Nor 
does  it  contain  the  Litany,  which  is  regarded  as  properly 
pertaining  to  the  Office  of  the  Holy  Communion.  The  Morning 
and  Evening  Services  of  this  Book  are  substantially  the  Morning 
and  Evening  Prayer  of  our  Prayer  Book,  varied  according  to 
the  Christian  Seasons,  enriched  and  enlarged.  And  each  service 
is  so  constructed  that  the  performance  of  it  may  occupy  but 
a  few  minutes  or  be  prolonged  to  several  hours. 

This  Book  of  Offices  is  put  forth  in  order  that  our  American 
branch  of  the  Church  may  be  provided  with  such  forms  of 
worship  as  are  adapted  to  her  varied  and  peculiar  wants  —  that 
in  these  very  words  of  inspired  Prophets  and  Apostles  she  may 
more  distinctly  declare  her  faith,  more  fully  glorify  the  truth, 
more  worthily  celebrate  the  praise  of  her  Lord ;  and  that  in 
the  use  of  these  Prayers  of  the  Ages,  which  in  ancient  times 
were  offered  up  by  holy  men  in  all  parts  of  the  universal  church, 
she  may  more  adequately  utter  her  devout  aspirations,  her 
spiritual  longings,  her  holy  affections,  and  may  more  partic- 
ularly ask  of  the  Father  of  light  those  gifts  and  graces  which 
she  needs.  The  substance  of  which  these  Offices  are  formed, 
is  the  choice  heritage  we  have  received  through  the  divers 
branches  of  Christ's  Catholic  Church  on  earth. 

It  is  hoped  that  these  Offices,  designed  to  supply  the  manifest 
and  deeply  felt  needs  of  the  Church,  and  to  satisfy  the  longings 
of  her  best  members,  may  come  into  general  use,  so  far  as 
may  be  possible  under  existing  regulations,  until  legal  action 
may  be  taken  upon  them.  The  Morning  and  Evening  Services 
may  not  be  used  in  churches  before  they  be  permitted  by  the 
lawful  ecclesiastical  authority  :  but  they  may  perhaps  in  other 
places,  chosen  by  the  minister,  especially  on  week-days.  But 
the  following  Offices  may  now  be  used  in  churches:  —  the  Early 
Orison,  at  the  opening  of  Sunday  schools ;  the  Evensong,  at 
evening  whenever  a  third  service  is  held ;  and  the  Mid-day 
Service,  whenever  there  is  daily  Morning  and  Evening  Prayer; 
also  the  Services  for  Christmas  Eve,  and  Early  Easter  Morn. 


366  Early  Prayer  Books. 

The  services  arranged  for  morning  and  evening 
through  the  seasons  of  the  Christian  year  fill  191 
pages.  Then  follow,  Prayers  for  the  Day,  A  Sup- 
plication, Eucharistic  Prayers,  Intercessions  for  Daily 
Use,  Benedictions,  A  Penitential  Litany,  An  Office 
for  the  Visitation  of  the  Sick,  An  Office  for  the  use 
of  the  Clergy,  and  The  Seven  Daily  Offices.  The 
latter  are  divided  into,  The  Morning  Watch,  The 
Early  Orison,  The  Mid-day  Service,  The  Evensong 
and  The  Night  Watch.  After  this  a  large  part  of 
the  book  is  given  to  79  Selections  of  Psalms.  The 
closing  pages  contain  The  Song  of  Moses,  The  Song 
of  Habakkuk,  Te  Deuin  and  Gloria  in  Excelsis. 

In  1874,  the  Church  German  Society  published 
a  volume  in  i6mo  of  150  pages,  containing  Matins 
and  Vespers.  As  indicating  the  attitude  of  modern 
Germans  toward  liturgical  forms,  the  following  para- 
graphs from  the  Preface  are  given : 

German  Liturgists  complain  that,  in  the  Churches  of  the 
German  Reformation,  the  daily  morning  and  evening  sacrifice 
of  Public  Prayer  has  almost  entirely  fallen  into  disuse ;  and 
that,  for  their  so  called  "Occasional  Services,"  during  the 
week,  or  even  on  Sundays  and  Festivals,  a  recognized  form 
of  common  prayer  is  wanting :  whereas  the  order  of  the  main 
service  —  the  Holy  Communion  —  is  fairly  settled.  Two  causes 
have  been  assigned  for  this  decline  of  public  worship :  First, 
the  Matins  and  Vespers  of  the  Western  Church,  as  the  Re- 
formers found  them,  were  not  in  their  structure  and  sequence 
so  clear  and  intelligible  as  the  Communion  Office ;  and,  there- 


Various  Prayer  Books.  367 

fore,  were  not  so  readily  adopted.  A  second  reason  was,  that 
the  Latin,  language  was  still  retained  for  these  particular 
services,  as  an  exercise  for  the  choristers,  so  that  the  Matins 
and  Vespers  stood  or  declined  with  the  Latin  of  the  parochial 
schools.  We  find  a  still  deeper  reason.  In  Reformed  Germany, 
from  the  very  beginning,  the  sermon  has  taken  precedence  of 
all  other  parts  of  the  public  worship.  Already  in  the  Church 
regulations  of  the  Reformation  time,  the  order  for  Matins  and 
Vespers  was  to  be  sought  under  the  heading,  "Of  the  Schools," 
or  "Of  the  Singing  and  Reading  of  the  Scholars  in  the  Church." 
Quite  independent  of  this,  was  arranged  for  the  congregation, 
"A  Sermon  Office  with  German  Psalm;  "or,  according  to  later 
phraseology,  "Hymn  before  and  after."  Consequently  only  the 
smallest  portion  of  the  old  Church  liturgies  was  naturalized 
among  the  Protestant  people  of  Germany.  The  Anglican 
Church  has,  from  the  first,  showed  a  truer  insight  into  the 
nature  of  Christian  worship,  and^  more  practical  wisdom  in 
promoting  it.  Matins  and  Vespers  were  immediately  trans- 
lated into  the  language  of  the  people ;  they  received  such  a 
form  that,  even  without  the  celebration  proper,  they  suggested 
the  idea  of  the  Communion  ;  and  they  were  made  part  of  the 
whole  order  of  worship,  and  by  means  of  the  Book  of  Common 
Prayer  put  into  the  hands  of  the  people ;  so  that  every  English 
Churchman  learns  from  his  youth  to  perform  his  part  in  the 
functions  of  the  universal  priesthood  of  all  believers  and  to 
preserve  and  to  protect  the  hallowed  order  of  the  Church. 

It  is  not  necessary  to  describe  this  little  publi- 
cation, as  it  is  simply  an  abridgment  of  the  Morn- 
ing and  Evening  Offices  of  the  Prayer  Book  of 
the  American  Episcopal  Church.  It  has  also  the 
Psalter  and  150  Psalms.  It  is  printed  in  German, 
but  the  Preface  is  repeated  in  English. 

In    1879,  there  was   published,  at   Davenport,    a 


368  Early  Prayer  Books. 

"Handbook  of  Prayers  with  Occasional  Offices  for 
use  in  the  State  of  Iowa."  The  Offices  are  in* 
Swedish,  and  were  authorized  by  the  Bishop  of 
the  Diocese.  In  1883,  A.  S.  Barnes  &  Co.,  of 
New  York  and  Chicago,  imprinted  "A  GENERAL 
LITURGY  and  BOOK  OF  COMMON  PRAYER,"  in  a 
small  quarto  of  137  pages.  It  was  prepared  by 
Prof.  Hopkins,  of  Auburn  Theological  Seminary. 
It  is  so  recent  that  only  a  passing  reference  need 
be  made  of  it.  A  note  states: 

The  sources  from  which  the  following  forms  have  been 
mostly  derived  are  the  Greek  Liturgies,  the  Sacramentaries  of 
Gelasius,  Leo  and  Gregory^  the  Mozarabic  Missal,  the  Monu- 
menta  Liturgica  from  the  sixth  to  the  tenth  centuries,  the 
Prymer  of  the  Saruru  use,  and  to  some  extent,  more  modern 
sources. 

The    book  does    not  contain    the  Psalter,  but  its 
absence  is  thus  explained  in  the  Preface : 

As  a  separate  arrangement  is  expected  to  be  made  for  the 
responsive  reading  of  the  Psalter,  the  column  containing  the 
lessons  from  the  Psalms,  has  been  omitted.  Where  the  arrange- 
ment has  been  adopted  in  this  country,  it  is  warmly  approved. 
The  method,  common  among  us,  of  reading  from  the  pulpit 
only  that  chapter  in  which  the  text  of  the  sermon  happens  to 
be  contained,  almost  wholly  excludes  large  portions  of  the 
Word  of  God.  A  considerable  portion  of  every  congregation 
are  entirely  dependent  upon  this  public  reading  for  their 
knowledge  of  the  Scriptures ;  and  they  are  therefore  left,  by 
this  neglect,  ignorant  of  great  parts  of  it.  If  the  adoption  of 
this  arrangement  should  result  in  slightly  lengthening  the 
service,  it  is  believed  the  benefits  resulting  in  the  indoctrin- 


Various  Prayer  Books.  369 

ation    of    the    people    with    the    very    word    of    God,    will    fully 
justify  it. 

The  Order  of  Morning  Prayer  contains  the 
Sentences,  the  Confession,  the  Beatitudes,  the  Te 
Deum,  the  Apostles'  Creed  and  the  Litany.  Other 
Offices  in  the  book  are:  Sunday  School  Service, 
Prayers  and  Collects  for  Various  Occasions,  Admin- 
istration of  Infant  Baptism,  Administration  of  Adult 
Baptism,  Funeral  Service,  Burial  of  a  Child,  For 
the  Ordination  of  a  Bishop,  and  his  installation  at 
the  same  time  as  Pastor  of  a  church ;  and  for  the 
ordination  of  Evangelists,  For  the  Installation  of  a 
Bishop  who  is  already  ordained  to  the  Ministry, 
Forms  of  Prayer  to  be  used  at  Sea,  Communion 
Service,  For  the  Consecration  of  a  Church,  Anni- 
versary Collects  and  an  Appendix  containing  a 
number  of  prayers.  The  last  twelve  pages  contain 
Notes,  that  give  a  short  history  of  the  origin  of 
certain  liturgical  forms.  This  Liturgy  uses  the 
Apostles'  Creed,  but  without  the  clause,  "He 
descended  into  Hell."  The  Te  Deum  is  not  only 
appointed  for  Morning  Prayer,  but  also  at  the  close 
of  the  Holy  Communion  Office,  and  in  the  service 
for  the  Burial  of  the  Dead. 

' '  The  Soldier's  Prayer  Book  ' '  was  distributed  dur- 
ing the  Civil  War.  It  was  printed  at  Philadelphia  in 
1861,  in  a  i6mo  volume  of  64  pages. 


SOME  CURIOUS  THINGS  FOUND  IN 
PRAYER  BOOKS. 


THE  language  of  liturgies  is  generally  simple, 
dignified  and  impressive.  Eccentricities  and  quaint- 
ness,  however,  characterize  some  of  the  older 
books  of  devotion.  In  the  service  of  Baptism  in 
the  Lutheran  Hymn  and  Prayer  Book,  printed  by 
Hurtin  &  Commardinger,  of  New  York,  in  1795, 
the  congregation,  after  the  administration  of  the 
rite,  is  directed  to  sing  this  verse: 

His  bath,  his  meal  and  preaching, 
Are  ordinances  teaching, 
That  faith  and  not  fruition, 
Are  here  the  Church's  condition. 
Yet  pow'r  of  Jesu's  Spirit 
Applies  the  Saviour's  merit, 
Submission  to  his  pleasure, 
Seals  us  the  heavenly  treasure. 

In  a  prayer  of  Confession,  among  the  sins 
mentioned  are,  "clandestine  envy"  and  "sorrows 
for  the  belly." 


Curious  Things  Found  in  Prayer  Books.     371 

In  this  same  book,  at  the  end  of  the  Burial 
Service,  is  this  note: 

The  thanks  of  the  widow  (heirs)  are  given  to  the  Christian 
friends  and  neighbours,  who  have  followed  the  corpse,  and 
have  thus  testified  their  regard  and  brotherly  love  to  the 
deceased,  and  the  distressed  family.  They  are  ready  to  make 
suitable  returns  on  similar  and  other  occasions. 

In  the  first  American  edition  of  the  Sweden- 
borgian  Prayer  Book,  published  at  Baltimore  in 
1792,  there  is  a  prayer  for  the  conversion  of  the 
Bishops,  Priests  and  Deacons  of  the  Church  of 
England.  This  is  the  language: 

Almighty  and  everlasting  Lord  Jesus,  who  by  thy  DIVINE 
HUMANITY  alone  workest  great  and  marvelous  Works,  we 
intreat  thee  to  look  down  in  mercy  upon  all  Bishops,  Priests, 
and  Ministers  of  the  former  Church  and  upon  all  Congregations 
under  their  Direction.  Convert  them,  we  beseech  thee,  to  the 
knowledge  of  thyself,  and  teach  them  by  thy  holy  Word  that 
in  thy  DIVINE  PERSON  Alone  all  the  Fulness  of  the  Godhead 
dwelleth  bodily.  May  they  all  be  brought  by  the  Door  into 
the  true  Sheepfold,  and  in  due  Time  be  admitted  within  the 
Gates  of  thy  holy  City,  the  New  Jerusalem,  now  descending 
from  thee  out  of  Heaven.  Grant  this,  we  humbly  beseech 
thee,  for  the  Honour  and  Glory  of  thy  great  and  holy  Name. 
Amen. 

This  prayer  was  omitted  from  all  later  editions. 
The  Prayer  Book  issued  in  Boston  in  1861,  of  the 
Apostolic  Catholic,  Universal  or  Gospel  Church  as 
it  is  variously  called,  contains  a  curious  provision 


372  Early  Prayer  Books. 

concerning  Church  government.  After  A  Prayer 
to  be  used  at  meetings  of  the  Holy  Council  or  Con- 
clave of  the  Church,  there  are  six  rubrics  arranged 
in  paragraphs  as  follows : 

T[  The  Holy  Council  is  a  body  of  faithful  men  assembled  in  con- 
clave by  a  call  of  its  presiding  officer,  the  Chief '  Priest,  or 
head  of  the  Church.  It  is  the  great  Almoner  of  the  Pious 
and  Faithful,  for  the  distribution  of  their  funds  -with  deliber- 
ation and  judgment. 

^[  l^he  Holy  Coiincil  is  the  supreme  Ecclesiastic  Court,  and  Court 
of  Appeals,  and  the  whole  body  of  the  Priesthood  is  bound  to 
obey  its  authority.  The  Council  consists  of  a  number  not  less 
than  forty,  nor  more  than  eighty,  and  upon  the  members  of  it 
are  hinged  and  turn  all  the  temporalities  of  the  Church.  The 
Council  appoints  its  own  officers,  elects  its  own  members,  fills 
all  vacancies  in  the  Priesthood,  and  its  Primate  is  the  Head 
of  the  Church.  No  order  of  Council  is  valid  without  his  sanction. 

*^  Subsidiary  Councils,  called  "  Chapters,"  organized  in  any  diocese, 
sovereignty,  or.  state,  are  all  secondary  to,  and  under  the  control 
of,  the  Holy  Council. 

^[  Four  Sundays  in  eiiery  year  are  set  apart  by  the  Ministers  of 
Parishes  and  Churches,  under  order  from  the  Holy  Council, 
for  collections  and  contributions  for  the  use  of  the  Council. 

^f  Donations  made  to  the  Holy  Council,  and  Funds  established  for 
Christian  purposes,  will  be  under  their  guardianship  and  trust. 

T[  All  petitions  to  the  Holy  Council  must  first  pass  through  and 
be  sanctioned  by  a  Chapter,  or  subsidiary  Council.  And  appli- 
cations for  assistance  and  support  from  aged,  infirm,  or  unem- 
ployed Priests,  or  other  officers  of  the  Church,  must,  in  like 
manner,  be  approved  and  forwarded  by  a  Chapter,  before  they 
can  be  acted  on  by  the  Council. 

The  first    English  Prayer  Book  of  the  Reformed 
Dutch    Church,    published    in    New  York  in    1767, 


Curious  Things  Found  in  Prayer  Books.     373 

is  largely  musical,  as  the  Psalms,  the  Ten  Com- 
mandments, the  Lord's  Prayer  and  Creed  are  versi- 
fied. The  construction  of  the  music  is  decidedly 
curious.  Dr.  S.  Austen  Pearce,  as  quoted  in  the 
Year  Book  of  the  Reformed  Dutch  Church  for  1882, 
says : 

Some  peculiarities  of  the  music  may  be  noted,  and  are  not 
without  interest.  The  clef  is  alto,  or  that  of  C  on  the  middle 
line.  There  are  only  two  keys  used,  viz.,  those  of  C  and 
F,  while  E  flat  is  the  only  accidental.  On  a  fly-leaf  at  the 
beginning  of  the  book  are  given  scales  of  the  two  keys,  naming 
the  notes  in  each  key  separately,  C  and  F  being  respectively 
designated  as  "Ut,"  showing  that  the  "movable  Do"  was  then 
understood  and  in  use.  This  recalls,  and  coincides  with,  the 
scales  as  given  in  the  music  lesson  in  Shakespeare's  "Taming 
of  the  Shrew,"  in  which  "ut"  is  both  C  and  G  in  those  scales 
respectively.  It  is  significantly  remarked  in  the  preface  that 
these  scales,  "being  perfectly  understood,  will  enable  any 
person  to  sing  all  the  Psalms  in  the  Book  with  ease." 

Instead  of  a  sign  being  placed  over  final  notes,  as  was  common 
in  old  German  music  to  indicate  a  pause,  a  full  stop,  or  period, 
is  printed  after  such  notes  at  the  end  of  each  line- — a  reminis- 
cence of  the  old  custom  of  "lining  out"  the  psalm  or  hymn, 
or  "deaconing,"  as  it  was  sometimes  called,  which  necessitated 
a  pause  in  the  singing  between  each  line.  At  the  end  of  each 
line  an  indicator  shows  the  pitch  of  the  first  note  of  the  next 
line.  A  preference  is  given  to  eight-lined  stanzas.  There 
are  no  notes  on  ledger  lines,  either  above  or  below  the  stave. 

Another  curious  feature  is  the  high  notes  employed  in  some 
of  the  tunes,  many  of  them  running  as  high  as  A  I  This  extreme 
altitude  of  the  sounds,  as  indicated  by  the  notes,  in  music  in- 
tended to  be  sung  in  unison,  can  only  be  accounted  for  by 
the  fact  that  the  pitch  in  music  has  been  gradually  raised 
during  the  last  two  centuries. 


374  Early  Prayer  Books. 

While  the  looth  Psalm  is  set  to  a  strange  melody,  the  familiar 
"Old  Hundred"  is  found  in  the  book,  but  is  recognized  rather 
from  the  sequence  of  sounds  indicated  by  the  notes  than  by  their 
rhythm. 

The  tunes  set  to  the  Psalms  in  this  English  Version,  though 
sometimes  the  same,  are  generally  different  from  those  set  to 
the  same  Psalms  in  the  Dutch  Version  in  use  in  the  Church 
before  the  introduction  of  preaching  in  the  English  language, 
and  commonly  found  printed  within  the  covers  and  at  the  end 
of  the  Dutch  Bibles.  The  same  peculiarities  of  the  music  are, 
however,  found  in  both  Versions. 

Though  a  time  signature  is  employed,  consisting  of  two-thirds 
of  a  circle  (tempus  imperfect-urn),  there  are  no  equal  divisions  of 
time  as  in  ordinary  barred  music.  The  rhythm  is  irregular ; 
the  melodies  being  based  upon  the  natural  motion  of  the 
language.  In  these  respects  the  tunes  resemble  those  found 
in  the  old  Salisbury  hymnals.  Unlike  the  Salisbury  hymnal, 
however,  in  the  Dutch  book  (with  but  two  exceptions)  only 
one  note  is  given  to  each  syllable  of  the  words.  The  order 
of  succession  is  oratorical,  rather  than  consisting  of  a  succession 
of  symmetrical  musical  feet,  as  in  modern  Psalmody.  While 
the  words  are  poetic  in  form,  the  music  may  be  regarded  as 
in  the  form  of  prose.  The  music  cannot  be  scanned  like  the 
poetry.  The  verse  is  never  dactylic,  but  always  dignified  and 
stately,  and  never  descends  to  the  light  tripping  measures  and 
regular  cyclic  forms  of  the  march  or  dance,  with  motions  regular 
as  the  pendulum,  which  in  such  large  part  constitute  the  church 
music  of  the  present  day. 

Many  interesting  reflections  will  be  indulged  in  by  persons 
acquainted  with  the  singular  action  of  the  human  mind,  with 
reference  to  the  adoption  for  divine  worship  of  music,  based 
upon  the  dance ;  a  return  to  a  style  that  was  used  when 
dancing  was  part  of  a  religious  service,  as  it  is  indeed  to-day 
in  some  Spanish  cathedrals,  where  a  ballet  is  performed  be- 
fore the  high  altar  as  a  special  service  continued  from  time 
immemorial. 


tj'Jncipuint  jpo:£ 
rie,v' 


MEXICI 
Jn  fdibus  Petri  Ochartc, 


Fac-simile  of  the  title  page  of  the  Book  of  Prayers  issued  by  P.  Ocharte,  in  the 
City  of  Mexico,  in  1567.     Size  reduced. 


THE  ENGRAVINGS  IN  EARLY  PRAYER  BOOKS. 


THE  story  of  the  illustration  of  forms  of  ritual 
need  not  be  a  long  one,  as  the  only  Prayer  Books 
that  contain  engravings  are  those  of  the  Latin  and 
the  American  Episcopal  Churches. 

In  Mexico,  books  were  ornamented  from  wood 
cuts  as  early  as  1543.  Nearly  all  publications  of 
any  importance  published  in  that  country  in  the  six- 
teenth century  had  engraved  title  pages.  The  de- 
signs of  the  artists,  as  seen  in  the  borders  of  the 
pages,  ran  to  fruits  and  flowers,  cherubs,  crosses  and 
various  ecclesiastical  symbols.  In  the  body  of  the 
books  were  distinctive  pictures  of  the  subject  treated 
of  in  the  text.  The  "  Missal  Romanum,"  published 
by  Antonio  de  Espinosa  in  1561,  is  an  excellent 
sample  of  the  illustrated  books  of  that  century. 
Its  engraved  title  page,  printed  in  red  and  black,  its 
pictured  leaf,  with  God,  the  angels,  the  prophets  and 
doctors  of  the  Church,  forming  a  decorated  border, 
and  last  of  all  its  representation  of  the  Crucifixion, 

375 


376  Early  Prayer  Books. 

indicate  the  plan  of  illustrating  devotional  books  in 
that  day.  In  the  volume  entitled,  "  Incipiunt  Hore 
Beate  Marie,  virginis,  secundus  ordinem  Fratru 
Predicatorum,"  from  the  press  of  Petrus  Ocharte, 
in  1567,  the  same  artistic  line  is  followed,  as  seen 
in  the  ornate  title  page.  After  the  sixteenth  century 
both  the  arts  of  printing  and  engraving  suffered  from 
decadence  in  Mexico. 

In  the  United  States  the  earliest  service  books  of 
the  Latin  Church  printed  in  this  country  were  illus- 
trated with  wood  engravings.  The  first  book  of  this 
kind  was  "  The  Garden  of  the  Soul,"  printed  in 
i8mo  by  Joseph  Cruikshank,  of  Philadelphia,  in 
1770  or  1774.  It  has  but  one  picture,  and  that  a 
wood  cut  of  the  Crucifixion.  It  is  crude  and  simple, 
and  the  artist  did  not  attach  his  signature. 

In  1774,  Robert  Bell,  also  of  Philadelphia,  printed 
a  book  entitled,  "A  Manual  of  Catholic  Prayers." 
This  limited  its  engravings  to  a  single  representation 
of  the  Crucifixion,  facing  the  title  page.  "True 
Piety,"  a  book  of  prayers  printed  by  Warner  & 
Hanna,  of  Baltimore,  in  i8mo,  in  1809,  has  also  a 
wood  impression  of  the  Crucifixion.  "The  Chris- 
tian's Monitor,"  a  manual  of  devotions  edited  by 
Rev.  William  Taylor,  of  St.  Patrick's  Cathedral, 
was  published  by  W,  H.  Creagh,  of  New  York,  in 


Fac-sitnile  of  an  engraving  executed  by  "  Burt "  for  "  The  Garden  of 

the  Soul,"  published  by  D.  &  J.  Sadlier,  of  New  York,  in  1847. 

Exact  size. 


Engravings  in  Early  Prayer  Books,         377 

1819.  The  frontispiece  is  an  engraving  of  Cain  and 
Abel  offering  their  sacrifices. 

"The  Pious  Guide,"  published  by  Fielding  Lucas, 
Jr.,  of  Baltimore,  in  1846,  contains  an  engraved 
title  page.  The  frontispiece  represents  a  kneeling 
figure  holding  a  cross.  The  other  two  pictures  de- 
pict a  priest  administering  the  Holy  Communion, 
and  an  angel  serving  Christ  in  the  garden  of  Geth- 
semane.  There  are  no  signatures  to  the  engravings. 
"The  Garden  of  the  Soul,"  issued  in  i6mo  by 
D.  &  ].  Sadlier  of  New  York,  in  1847,  has  also  an 
engraved  title  page.  The  frontispiece  is,  "Christ 
blessing  the  Bread."  This  is  without  signature,  as 
well  as  the  following :  ' '  Remember  thy  Creator  in 
the  Days  of  thy  Youth, ' '  ' '  The  Crucifixion, ' '  "  I  will 
praise  thee,  O  Lord,  with  my  whole  heart,"  "Christ's 
Agony,"  and  "David  playing  on  the  Harp."  The 
other  engravings,  namely,  "  Ecce  Homo,"  "Virgin 
and  Child,"  and  "The  Dead  Christ  with  Angels," 
are  signed  by  Burt.  This  was  probably  Charles 
Burt,  an  able  line  engraver  of  New  York  City,  who 
executed  a  number  of  admirable  portraits,  and  who 
was  engaged  for  some  time  in  bank  note  engraving 
for  the  United  States  Government. 

The  numerous  editions  of  "  St.  Vincent's  Manual," 
issued  by  John  Murphy  &  Co.,  of  Baltimore,  are 


378  Early  Prayer  Books. 

more  or  less  illustrated.  The  i6mo  of  1850  has  an 
illuminated  title  page.  The  frontispiece  is  entitled, 
"Prayer."  The  other  engravings  are :  "Model  of 
Prayer,"  "  Grand  Altar  in  the  Cathedral,  Baltimore," 
"St.  Mary  Magdalen,"  "The  Last  Supper,"  "Give 
me  thy  Heart,"  "The  Afflicted  Mother,"  and  "St. 
Aloysius,  patron  of  Youth."  There  is  no  indication 
of  the  engraver's  name.  Another  edition  of  the 
same  book,  imprinted  in  1857,  has  an  illuminated 
title  page  of  considerable  merit.  The  frontispiece 
represents  "  Christ  led  to  Crucifixion."  The  other 
pictures  are  entitled:  "Help  of  Christians,"  "The 
Nativity,"  "The  Crucifixion,"  "The  Scourging  of 
Christ,"  "  St.  Vincent  of  Paul,"  and  "  Praise  ye  the 
Lord."  An  edition  of  the  same  year  has  one  picture, 
namely,  "The  Last  Supper."  Still  another,  printed 
in  1859,  has  two  engravings  with  the  titles:  "  Ave 
Maria  ' '  and  ' '  Confiteor . "  "  The  Visitation  Manual , ' ' 
published  by  this  Baltimore  firm  in  1857,  has  a 
frontispiece  of  the  Virgin  Mary.  The  additional 
illustrations  are:  "Pater  Noster,"  "The  Blessed 
Virgin  and  Infant  Saviour,"  and  "St.  Francis  de 
Sales." 

"The  Flowers  of  Piety,"  imprinted  by  Edward 
Dunigan  &  Bro.,  of  New  York,  in  1854,  contains 
several  fairly  executed  engravings.  The  frontispiece  is 


Engravings  in  Early  Prayer  Books.         379 

entitled  "The  Three  Marys. ' '  Then  follow  :  "Assump- 
tion of  the  Blessed  Virgin  Mary,"  "Our  Saviour," 
"The  Crucifixion,"  "  Ecce  Homo,"  "St.  Joseph," 
"Mother  most  admirable,  pray  for  us,"  and  "St. 
Cecilia."  In  1855,  "The  Manual  of  the  Church" 
was  issued  in  New  York  by  John  McNichol.  The 
engravings  in  this  book  are  vigorous  and  artistic. 
The  frontispiece  has  for  its  subject,  Christ  blessing  a 
child.  The  remainder,  though  without  printed  title, 
represent  Christ  led  to  Crucifixion,  the  dead  Christ, 
the  child  Christ,  the  Purification,  the  Assumption, 
and  the  Guardian  Angel.  At  the  base  of  each  picture 
is  the  name  of  Fried  Overbeck. 

The  Prayer  Books  of  the  American  Episcopal 
Church  contained  no  illustrations  for  the  first  twenty 
years.  The  initial  attempt  in  this  direction  seems 
to  have  been  made  in  the  year  1812,  in  a  i6mo 
book  containing  an  Order  for  Daily  Morning  and 
Evening  Prayer,  and  the  administration  Of  the  Holy 
Communion,  published  by  Charles  Williams,  No.  8 
State  Street,  Boston.  It  is  a  thin  book,  with  the 
pages  unnumbered.  It  does  not  contain  the  office 
of  Holy  Baptism.  The  volume  ends  with  the  Psalter 
and  six  hymns  in  metre.  On  the  title  page  there 
is  a  wood  cut  that  may  be  considered  a  design 


Early  Prayer  Books. 


or    seal    of    the    "Eastern    Diocese    of    the    United 
States." 

It  is  here  reproduced. 


The  signature,  Cobb,  is  seen  at  the  lower  left 
hand  of  the  picture. 

Later  the  engravings  became  numerous,  executed 
with  more  or  less  excellence.  In  1817,  W.  B.  Gilley, 
of  92  Broadway,  New  York,  published  a  Prayer 
Book  in  48mo  that  contains  four  copper-plate  en- 
gravings, all  signed  by  B.  Brown.  There  is  an 
engraved  title  page,  followed  by  a  printed  one.  The 
former  represents  an  emblematic  figure,  with  a 
cherub  on  one  hand  holding  a  cross,  and  another  on 
the  opposite  bearing  the  tables  of  the  law.  Adjacent 


*'  -  n*  i}  W  if*  V 
Ml  ill* I   I 


We-  B>  CfIL  LKY. 

•    J  "^  /t/Wf/n-r 


Fac-sitnile  of  the  engraved  title  page  of  the  Book  of  Common  Prayer 
published  by  W.  B.  Gilley,  of  New  York  City,  in  1817. 


Exact  size. 


Engravings  in  Early  Prayer  Books.         381 

to  the  services  for  Good  Friday  there  is  a  picture  of 
the  Crucifixion.  Before  the  Order  of  the  Visitation 
of  the  Sick  is  a  scene  of  a  clergyman  ministering  by 
the  bed-side.  Next  to  the  Order  for  the  Burial  of 
the  Dead  is  a  funeral  in  a  country  church  yard. 
Both  of  these  pictures  are  very  quaint  and  striking 
examples  of  the  realistic  in  art.  The  last  engraving 
faces  the  beginning  of  the  Psalter,  and  depicts  David 
playing  upon  a  harp.  All  the  pictures  are  arranged 
in  the  form  of  title  pages. 

Silas  Andrus,  of  Hartford,  Conn.,  was  a  diligent 
publisher  of  both  Bibles  and  Prayer  Books.  In 
1828,  he  issued  a  48mo  Prayer  Book,  with  eight 
engravings.  The  frontispiece  bears  the  inscription, 
"The  Peaceable  Kingdom  of  the  Branch,"  and 
represents  a  child  leading  a  lion,  in  confirmation  of 
the  words  of  Isaiah :  ' '  The  wolf  also  shall  dwell 
with  the  lamb,  and  the  leopard  shall  lie  down  with 
the  kid,  and  the  calf,  and  the  young  lion  and  the 
fatling  together,  and  a  little  child  shall  lead  them." 
The  first  title  page,  which  is  engraved,  gives  us  a 
representation  of  a  woman  and  child  in  prayer. 
The  other  pictured  scenes  are :  ' '  Christ  Instructing 
Nicodemus,"  "The  Annunciation,"  "Administra- 
tion of  the  Lord's  Supper,"  "Exodus  xxi.  18," 
"Solemnization  of  Matrimony,"  and  "Psalms  of 
David."  Over  the  latter  title  is  the  usual  harp- 


382  Early  Prayer  Books. 

playing  king.  All  the  engravings  are  wretchedly 
done,  and  for  the  most  part  are  without  signatures. 
The  octavo  Prayer  Book  of  1845,  issued  by  Silas 
Andrus  &  Son,  shows  a  great  advance  in  the  arts 
of  printing,  engraving  and  binding.  The  volume  is 
a  credit  to  the  publishers,  as  it  is  printed  in  clear, 
bold  type,  and  the  rubrics  are  in  red.  It  is  also 
artistically  bound,  with  sides  and  back  ornamented 
with  graceful  tooling  in  gold.  The  frontispiece  of 
"The  Holy  Family"  is  after  the  celebrated  painting 
of  Sir  Joshua  Reynolds.  The  next  picture  is  en- 
titled "Christ  Stilling  the  Tempest."  The  third 
has  under  it  the  quotation:  "Nevertheless,  not  what 
I  will,  but  what  thou  wilt,"  being  a  scene  of  Christ 
in  Gethsemane.  The  fourth  is,  "The  Stoning  of 
Stephen."  All  the  engravings  bear  the  name  of 
Wm.  D.  Smith,  except  the  third,  which  was  the 
work  of  Oliver  Pelton,  an  artist  of  high  reputation. 
The  plates  are  clear  and  sharp,  and  the  shading 
admirable.  There  is  an  engraved  title  page  to  the 
Psalms  in  Metre. 

In  1833,  an  octavo  edition  of  the  Prayer  Book 
appeared,  bearing  the  imprint  of  the  New  York 
Protestant  Episcopal  Press.  The  frontispiece  is  a 
drawing  of  the  head  of  Christ,  made  by  Thomas 
Gimbrede,  a  well  known  engraver,  and  also  a  teacher 
of  art  at  West  Point  for  several  years.  The  engraved 


Engravings  in  Early  Prayer  Books.         383 

title  page  has  in  the  centre  a  woman  with  an  up- 
turned face,  in  a  devotional  attitude.  This  engraving 
is  signed  by  Tanner,  Vallance,  Kearney  &  Co. 

Another  octavo,  issued  in  1838  by  Thomas 
Cowperthwait  &  Co.,  of  Philadelphia,  has  as  a 
frontispiece  a  profile  picture  of  "Our  Saviour." 
The  title  page  contains  an  open  Bible  leaning  against 
a  cross.  All  the  engraving  was  done  by  George 
B.  Ellis. 

The  name  of  Henry  F.  Anners,  of  Philadelphia, 
appears  on  the  title  pages  of  several  edititions  of  the 
Prayer  Book.  In  his  321110  issue  of  1840  are  three 
engravings.  The  first  is  that  of  a  female  figure 
kneeling  in  devotion,  with  the  words  under  the 
picture,  "  Remember  Me."  There  is  no  signature. 
The  second  is  a  mother  protecting  her  children, 
while  at  the  base  is  the  quotation,  "Of  such  is  the 
kingdom  of  heaven."  The  third  is  entitled,  "The 
Psalter  or  Psalms  of  David,"  and  delineates  the 
conventional  harper.  These  last  two  are  signed  by 
W.  Keenan.  Mr.  Anners'  edition  of  1848  has  as  a 
frontispiece,  "The  Man  of  Sorrows,"  engraved  by 
J.  N.  Gimbrede  after  the  picture  of  Guido.  The 
remaining  illustrations  are,  "Christ's  Agony,"  and 
"Christ  Blessing  the  Bread,"  after  the  painting  by 
Carlo  Dolci.  Both  are  without  signatures. 

In    1845,  George    &    Wayne,   of  26    South    Fifth 


384  Early  Prayer  Books. 

Street,  Philadelphia,  published  a  Prayer  Book  in 
241110  with  several  engravings.  The  frontispiece 
is  entitled,  "  Hagar  and  Ishmael."  It  is  signed 
by  S.  S.  E.  Cowperthwait.  The  title  page,  ex- 
cellently engraved,  has  in  the  centre  the  bowed  form 
of  Christ.  The  figure  is  small,  but  executed  with 
great  fidelity.  It  has  the  signature  of  D.  W. 
Dodson.  This  artist  was  a  native  of  Maryland, 
and  was  noted  for  engraving  small  plates  with  great 
skill.  The  other  illustrations  are,  "Samuel,"  "St. 
John,"  and  "Rachel,"  all  by  Cowperthwait.  The 
same  plates,  with  the  exception  of  the  one  used  for 
the  engraved  title  page,  were  repeated  in  a  Prayer 
Book  published  by  Thomas  Wardle,  of  Philadelphia, 
in  1847. 

A  most  extensive  exhibition  of  wood  engraving 
was  embodied  in  the  royal  octavo  Prayer  Book  pub- 
lished in  New  York  in  1843.  There  are  776  pages, 
and  663  illustrations.  These  are  in  the  form  of 
initial  letters,  views  of  celebrated  cathedrals,  and 
copies  of  illustrious  paintings.  The  engraver  and 
publisher  was  Mr.  H.  W.  Hewet. 

During  the  last  quarter  of  a  century  or  more, 
Prayer  Books  of  the  American  Episcopal  Church 
have  been  published  without  engravings.  It  is  diffi- 
cult to  say  why  the  pictures  have  disappeared  in 
these  later  years.  As  from  time  to  time  the  number 


Engravings  in  Early  Prayer  Books.         385 

of  hymns  published  with  the  Prayer  Books  increased, 
there  was  the  inconvenience  of  having  the  volumes 
become  too  large  and  unwieldy.  This  may  have  led 
to  the  discontinuance  of  the  illustrations. 


EDITIONS  OF  PRAYER  BOOKS  PRINTED  IN 

ENGLAND  THAT  ARE  OF  SPECIAL 

INTEREST  TO  AMERICANS. 


A  PRAYER  BOOK  that  had  a  short  lived  history, 
and  that  has  nearly  perished  from  the  recollec- 
tion of  man,  was  associated  with  a  distinguished 
American.  This  is  an  abridgment  of  the  Prayer 
Book  of  the  Church  of  England,  made  by  Lord  Le 
Dispenser  and  Benjamin  Franklin.  In  the  summer 
of  1/73,  Dr.  Franklin  spent  several  weeks  at  the 
country  residence  of  his  friend  Le  Dispenser,  where 
he  was  engaged  in  abridging  the  the  English  Prayer 
Book.  According  to  his  own  words  the  part  which 
the  American  diplomat  had  in  the  abridgment 
related  to  "the  Catechism,  and  the  reading  and 
singing  Psalms."  The  book  was  published  in  the 
year  1773.  The  title  page  reads:  "Abridgment 
of  The  Book  of  COMMON  PRAYER,  And  Adminis- 
tration of  the  SACRAMENTS,  and  other  Rites  and 
Ceremonies  of  the  CHURCH,  According  to  the  Use 

386 


f^o3oc&;^o£:^c$a$a^ 

ABRIDGEMENT! 


*/• 

I  OF 


THE  BOOK  OF 


Common 


And  Adminiftration  of  the 

SACRAMEN-TS, 

AND    OTHER 

Rites  and  Ceremonies 

O  F    T  H  E 

CHURCH, 

According  to  the  Ufe  of 

3H)e  Cfjurcl)  of  Cn^tanD: 

'TOGETHER  WITH  THE 

PSALTER,   or  PSALMS 

O    F 

DAVID, 

o 

Pointed  as  they  are  to  be  fung  or  faid  in  Churches.  |, 


$  LONDON: 

$  Printed  in  the  Year  M  DCC  LXXIII. 

^<&dfc&<$^<&tifrtiBQcfo^^ 

Fac-simile  of  the  title  page  of  the  Franklin  Prayer  Book,  printed  at 
London  in  1773.     Size  reduced. 


Prayer  Books  Printed  in  England.          387 

of  THE  CHURCH  of  ENGLAND;  together  with  the 
PSALTER,  or  PSALMS  of  DAVID;  Pointed  as  they 
are  to  be  sung  or  said  in  Churches.  LONDON: 
Printed  in  the  year  MDCCLXXIII." 

The  book  is  an  octavo,  with  sixteen  pages  to  a 
signature.  The  size  of  the  page  is  eight  and  a 
quarter  inches  by  five  and  a  quarter  inches.  The 
Preface  is  paged,  but  the  body  of  the  book  is  with- 
out pagination.  As  the  motives  leading  to  the 
abridgment  are  expressed  in  detail,  a  complete 
quotation  is  here  made  of  the 

PREFACE. 

The  editor  of  the  following  abridgment  of  the  Liturgy  of  the 
Church  of  England  thinks  it  but  decent  and  respectful  to  all, 
more  particularly  to  the  reverend  body  of  clergy,  who  adorn 
the  Protestant  religion  by  their  good  works,  preaching,  and 
example,  that  he  should  humbly  offer  some  reasons  for  such 
an  undertaking.  He  addresses  himself  to  the  serious  and 
discerning.  He.  professes  himself  to  be  a  Protestant  of  the 
Church  of  England,  and  holds  in  the  highest  veneration  the 
doctrines  of  Jesus  Christ.  He  is  a  sincere  lover  of  social 
worship,  deeply  sensible  of  its  usefulness  to  society ;  and  he 
aims  at  doing  some  service  to  religion,  by  proposing  such 
abbreviations  and  omissions  in  the  forms  of  our  Liturgy  (retain- 
ing everything  he  thinks  essential)  as  might,  if  adopted,  pro- 
cure a  more  general  attendance.  For,  besides  the  differing 
sentiments  of  many  pious  and  well-disposed  persons  in  some 
speculative  points,  who  in  general  have  a  good  opinion  of  our 
Church,  it  has  often  been  observed  and  complained  of,  that 
the  Morning  and  Evening  Service,  as  practised  in  England 
and  elsewhere,  are  so  long,  and  filled  with  so  many  repetitions, 


388  Early  Prayer  Books. 

that  the  continued  attention  suitable  to  so  serious  a  duty  becomes 
impracticable,  the  mind  wanders,  and  the  fervency  of  devotion 
is  slackened.  Also  the  propriety  of  saying  the  same  prayer 
more  than  once  in  the  same  service  is  doubted,  as  the  service 
is  thereby  lengthened  without  apparent  necessity ;  our  Lord 
having  given  us  a  short  prayer  as  an  example,  and  censured 
the  heathen  for  thinking  to  be  heard  because  of  much  speaking. 

Moreover,  many  pious  and  devout  persons,  whose  age  or 
infirmities  will  not  suffer  them  to  remain  for  hours  in  a  cold 
church,  especially  in  the  winter  season,  are  obliged  to  forego 
the  comfort  and  edification  they  would  receive  by  their  attend- 
ance at  divine  service.  These,  by  shortening  the  time,  would 
be  relieved ;  and  the  younger  sort,  who  have  had  some  principles 
of  religion  instilled  into  them,  and  who  have  been  educated  in 
a  belief  of  the  necessity  of  adoring  their  Maker,  would  probably 
more  frequently,  as  well  as  cheerfully,  attend  divine  service, 
if  they  were  not  detained  so  long  at  any  one  time.  Also  many 
well-disposed  tradesmen,  shopkeepers,  artificers,  and  others, 
whose  habitations  are  not  remote  from  churches,  could,  and 
would,  more  frequently  at  least,  find  time  to  attend  divine 
service  on  other  than  Sundays,  if  the  prayers  were  reduced 
to  a  much  narrower  compass. 

Formerly  there  were  three  services  performed  at  different 
times  of  the  day,  which  three  services  are  now  usually  joined 
in  one.  This  may  suit  the  convenience  of.  the  person  who 
officiates,  but  is  too  often  inconvenient  and  tiresome  to  the 
congregation.  If  this  abridgment,  therefore,  should  ever  meet 
with  acceptance,  the  well-disposed  clergy  who  are  laudably 
desirous  to  encourage  the  frequency  of  divine  service,  may  pro- 
mote so  great  and  good  a  purpose  by  repeating  it  three  times 
on  a  Sunday,  without  so  much  fatigue  to  themselves  as  at 
present.  Suppose,  at  nine  o'clock,  at  eleven,  and  at  one  in  the 
evening;  and  by  preaching  no  more  sermons  than  usual  of  a 
moderate  length  ;  and  thereby  accommodate  a  greater  number 
of  people  with  convenient  hours. 

These  were  general  reasons  for  wishing  and  proposing  an 
abridgment.  In  attempting  it  we  do  not  presume  to  dictate 


Prayer  Books  Printed  in  England.          389 

even  to  a  single  Christian.  We  are  sensible  there  is  a  proper 
authority  in  the  rulers  of  the  Church  for  ordering  such  matters  ; 
and  whenever  the  time  shall  come  when  it  may  be  thought 
not  unreasonable  to  revise  our  Liturgy,  there  is  no  doubt  but 
every  suitable  improvement  will  be  made,  under  the  care  and 
direction  of  so  much  learning,  wisdom  and  piety,  in  one  body 
of  men  collected.  Such  a  work  as  this  must  then  be  much 
better  executed.  In  the  meantime  this  humble  performance 
may  serve  to  show  the  practicability  of  shortening  the  service 
near  one  half,  without  the  omission  of  what  is  essentially 
necessary  ;  and  we  hope,  moreover,  that  the  book  may  be 
occasionally  of  some  use  to  families,  or  private  assemblies  of 
Christians, 

To  give  now  some  account  of  particulars.  We  have  presumed 
upon  this  plan  of  abridgment  to  omit  the  First  Lesson,  which 
is  taken  from  the  Old  Testament,  and  retain  only  the  Second 
from  the  New  Testament,  which,  we  apprehend,  is  more  suit- 
able to  teach  the  so-much-to-be-revered  doctrine  of  Christ,  and 
of  more  immediate  importance  to  Christians ;  although  the 
Old  Testament  is  allowed  by  all  to  be  an  accurate  and  concise 
history,  and,  as  such,  may  more  properly  be  read  at  home. 

We  do  not  conceive  it  necessary  for  Christians  to  make  use 
of  more  than  one  creed.  Therefore,  in  this  abridgment  are 
omitted  the  Nicene  Creed  and  that  of  St.  Athanasius.  Of  the 
Apostles'  Creed  we  have  retained  the  parts  that  are  most 
intelligible  and  most  essential.  And  as  the  Father^  Son  and 
Holy  Ghost  are  there  confessedly  and  avowedly  a  part  of  the 
belief,  it  does  not  appear  necessary,  after  so  solemn  a  con- 
fession, to  repeat  again,  in  the  Litany,  the  Son  and  Holy  Ghost, 
as  that  part  of  the  service  is  otherwise  very  prolix. 

The  Psalms  being  a. collection  of  odes  written  by  different 
persons,  it  hath  happened  that  many  of  them  are  on  the  same 
subject  and  repeat  the  same  sentiments — such  as  those  that 
complain  of  enemies  and  persecutors,  call  upon  God  for  pro- 
tection, express  a  confidence  therein,  and  thank  him  for  it 
when  afforded.  A  very  great  part  of  the  book  consists  of 
repetitions  of  this  kind,  which  may  therefore  well  bear  abrig- 


390  Early  Prayer  Books. 

ment.  Other  parts  are  merely  historical,  repeating  the  mention 
of  facts  more  fully  narrated  in  the  preceding  books,  and  which, 
relating  to  the  ancestors  of  the  Jews,  were  more  interesting  to 
them  than  to  us.  Other  parts  are  local,  and  allude  to  places 
of  which  we  have  no  knowledge,  and  therefore  they  do  not 
affect  us.  Others  are  personal,  relating  to  particular  circum- 
stances of  David  or  Solomon,  as  kings,  and  can  therefore 
seldom  be  rehearsed  with  any  propriety  by  private  Christians. 
Others  imprecate,  in  the  most  bitter  terms,  the  vengeance  of 
God  on  our  adversaries,  contrary  to  the  spirit  of  Christianity, 
which  commands  us  to  love  our  enemies,  and  to  pray  for 
those  that  hate  us  and  despitefully  use  us.  For  these  reasons 
it  is  to  be  wished  that  the  same  liberty  were  by  the  governors 
of  our  Church  allowed  £o  the  minister  with  regard  to  the 
reading  Psalms,  as  is  taken  by  the  clerk  with  regard  to 
those  that  are  to  be  sung,  in  directing  the  parts  that  he  may 
judge  most  suitable  to  be  read  at  the  time,  from  the  present 
circumstances  of  the  congregation,  or  the  tenor  of  his  sermon, 
by  saying,  "Let  us  read"  such  and  such  parts  of  the  Psalms 
named.  Until  this  is  done  our  abridgment,  it  is  hoped,  will 
be  found  to  contain  what  may  be  most  generally  proper  to  be 
joined  in  by  an  assembly  of  Christian  people.  The  Psalms 
are  still  apportioned  to  the  days  of  the  month,  as  heretofore, 
though  the  several  parts  for  each  day  are  generally  a  full 
third  shorter. 

We  humbly  suppose  the  same  service  contained  in  this  abridg- 
ment might  properly  serve  for  all  the  saints'  days,  fasts,  and 
feasts,  reading  only  the  Epistle  and  Gospel  appropriated  to 
each  day  of  the  month. 

The  Communion  is  greatly  abridged,  on  account  of  its  great 
length ;  nevertheless,  it  is  hoped  and  believed  that  all  those 
parts  are  retained  which  are  material  and  necessary. 

Infant  Baptism  in  Churches  being  performed  during  divine 
service,  would  greatly  add  to  the  length  of  that  service,  if  it 
were  not  abridged.  We  have  ventured,  therefore,  to  leave  out 
the  less  material  parts. 

The    Catechism,    as   a   compendium   of   systematic    theology, 


Prayer  Books  Printed  in  England.          391 

which  learned  divines  have  written  folio  volumes  to  explain, 
and  which,  therefore,  it  may  be  presumed,  they  thought  scarce 
intelligible  without  such  exposition,  is,  perhaps,  taken  alto- 
gether, not  so  well  adapted  to  the  capacities  of  children  as 
might  be  wished.  Only  those  plain  answers,  therefore,  which 
express  our  duty  towards  God,  and  our  duty  towards  our 
neighbor,  are  retained  here.  The  rest  is  recommended  to 
their  reading  and  serious  consideration,  when  more  years 
shall  have  ripened  their  understanding.  The  Confirmation  is 
here  shortened. 

The  Commination,  and  all  cursing  of  mankind,  is,  we  think, 
best  omitted  in  this  abridgment. 

The  form  of  Solemnization  of  Matrimony  is  often  abbreviated 
by  the  officiating  minister  at  his  discretion.  We  have  selected 
what  appear  to  us  the  material  parts,  and  which  we  humbly 
hope,  will  be  deemed  sufficient. 

The  long  prayers  in  the  service  for  the  Visitation  of  the 
Sick  seem  not  so  proper,  when  the  afflicted  person  is  very 
weak  and  in  distress. 

The  Order  for  the  Burial  of  the  Dead  is  very  solemn  and 
moving ;  nevertheless,  to  preserve  the  health  and  lives  of  the 
living,  it  appeared  to  us  that  this  service  ought  particularly 
to  be  shortened.  For  numbers  standing  in  the  open  air  with 
their  hats  off,  often  in  tempestuous  weather,  during  the  cele- 
bration, its  great  length  is  not  only  inconvenient,  but  may  be 
dangerous  to  the  attendants.  We  hope,  therefore,  that  our 
abridgment  of  it  will  be  approved  by  the  rational  and  prudent. 

The  Thanksgiving  of  women  after  childbirth  being  when  read, 
part  of  the  service  of  the  day,  we  have  also,  in  some  measure, 
abridged  that. 

Having  thus  stated  very  briefly  our  motives  and  reasons,  and 
our  manner  of  proceeding  in  the  prosecution  of  this  work,  we 
hope  to  be  believed,  when  we  declare  the  rectitude  of  our 
intentions.  We  mean  not  to  lessen  or  prevent  the  practice 
of  religion,  but  to  honor  and  promote  it.  We  acknowledge 
the  excellency  of  our  present  Liturgy,  and,  though  we  have 
shortened  it,  we  have  not  presumed  to  alter  a  word  in  the 


392  Early  Prayer  Books. 

remaining  text ;  not  even  to  substitute  who  for  "which  in  the 
Lord's  Prayer,  and  elsewhere,  although  it  would  be  more 
correct.  We  respect  the  characters  of  Bishops,  and  other 
dignitaries  of  our  Church,  and,  with  regard  to  the  inferior 
clergy,  we  wish  that  they  were  more  equally  provided  for, 
than  by  that  odious  and  vexatious  as  well  as  unjust  method 
of  gathering  tithes  in  kind,  which  creates  animosities  and  liti- 
gations, to  the  interruption  of  the  good  harmony  and  respect 
which  might  otherwise  subsist  between  the  rectors  and  their 
parishioners. 

And  thus,  conscious  of  upright  meaning,  we  submit  this 
abridgment  to  the  serious  consideration  of  the  prudent  and 
dispassionate,  and  not  to  enthusiasts  and  bigots;  being  con- 
vinced in  our  own  breasts,  that  this  shortened  method,  or  one 
of  the  same  kind  better  executed,  would  further  religion,  in- 
crease unanimity,  and  occasion  a  more  frequent  attendance  on 
the  worship  of  God. 


This  Preface  covers  five  pages  and  anticipates 
the  changes  we  find  in  the  book.  All  lessons 
from  the  Old  Testament  are  omitted.  The  Saints' 
Days  are  found  in  the  Calendar,  and  also  Lammas 
Day.  Holy  Innocents  Day  is  omitted  from  the 
Calendar  and  from  the  Table.  St.  Michael  and 
All  Angels  Day  is  changed  to  St.  Michael's  Day, 
though  it  is  given  correctly  in  the  Table  of  Feasts. 

In  the  Service  for  Morning  Prayer  there  is  only 
one  opening  sentence,  namely,  "  Hide  thy  face  from 
my  sins,"  etc.  The  Exhortation  is  shortened  so 
that  it  includes  only  the  first  and  last  sentences. 
The  General  Confession  is  also  greatly  shortened. 


Prayer  Books  Printed  in  England.          393 

There  is  no  Absolution,  and  the  Gloria  Patri  does 
not  occur  anywhere  in  the  book.  The  Venite  is 
abbreviated  to  read : 

O  come,  let  us  sing  unto  the  LORD  ;  let  us  heartily  rejoice  in 
the  strength  of  our  salvation. 

Let  us  come  before  his  presence  with  thanksgiving  xand  show 
ourselves  glad  in  him  with  psalms. 

For  the  LORD  is  a  great  God ; 

In  his  hand  are  all  the  corners  of  the  earth. 

O  come,  let  us  worship,  and  kneel  before  the  LORD  our  Maker. 
Amen. 

The  Psalter,  which  in  its  arrangement  was  es- 
pecially the  work  of  Dr.  Franklin,  undoubtedly 
formed  the  basis  of  the  later  arrangement  that 
appeared  in  the  Proposed  Book  of  1786.  The 
Psalms  and  verses  are  not  numbered,  but  the 
portion  for  Morning  and  Evening  is  printed  con- 
tinuously as  in  the  Proposed  Book  The  musical 
colon  is  retained,  but  no  provision  is  made  for 
singing  the  Gloria  Patri  after  the  Psalms. 

As  already  intimated  there  is  but  a  single  lesson, 
and  that  from  the  New  Testament. 

The  Te  Deum  is  pruned  as  follows : 

We  praise  thee,  O  God  ;  we  acknowledge  thee  to  be  the  LORD. 
All  the  earth  doth  worship  thee,  the  FATHER  everlasting. 
To  thee,  all  Angels  cry  aloud  ;  the  Heavens,  and  all  the  Powers 
therein. 

We  worship  thy  Name  without  end. 

Vouchsafe,  O  LORD,  to  keep  us  this  day  without  sin. 

O  LORD,  have  mercy  upon  us,  have  mercy  upon  us.     Amen. 


394  Early  Prayer  Books. 

Psalm  C.  is  printed  as  an  alternative,  omitting  the 
third  verse. 

The  Creed  is  then  sung  or  said  by  Minister  and 
people,  and  is  recommended  to  be  spoken  in  "  a 
slow,  loud  and  solemn  voice."  It  is  reduced  to 
these  words : 

I  Believe  in  God  the  Father  Almighty,  Maker  of  Heaven  and 
Earth:  And  in  Jesus  Christ,  his  Son,  our  Lord.  I  believe  in  the 
Holy  Ghost ;  The  Forgiveness  of  Sins ;  And  the  Life  everlasting. 
Amen. 

The  Versicles  are  shortened  and  then  follows  the 
Collect  for  Grace,  there  being  no  note  made  of  the 
Collect  for  the  Day  or  for  Peace. 

The  Litany  is  cut  down  to  a  mere  remnant,  there 
being  left  of  it  only  about  fourteen  petitions.  A 
prayer  for  the  King's  Majesty,  a  prayer  for  the  Royal 
Family  and  the  prayer  of  St.  Chrysostom,  with  the 
shorter  blessing,  end  the  Order  of  Morning  Service. 

In  the  Ministration  of  Public  Baptism  of  Infants, 
the  sign  of  the  cross  is  omitted,  and  also  the  word 
"regenerate."  The  shortened  form  of  the  Creed 
is  used  as  in  Morning  and  Evening  prayer.  The 
words,  "Seeing  now  dearly  beloved  brethren," 
etc.,  and  the  prayer  beginning,  "We  yield  thee 
hearty  thanks,"  etc.,  are  wholly  wanting  and  the 
longer  and  shorter  exhortations  are  reduced  to  one 
form  of  a  few  words.  A  rubric  reads: 


Prayer  Books  Printed  in  England.          395 

"  The  same  form  may  serve  for  private  Baptism  of  Infants.  And 
the  same  for  Persons  of  riper  Years,  to  the  End  of  the  Lord's 
Prayer ;  omitting  what  follows  it,  and  saying  Person  instead 
of  child  or  Infant  tn  the  Parts  preceding. " 

The  same  spirit  of  abridgment  marks  the  Holy 
Communion  Office.  The  Collect  for  the  Day  is 
omitted,  and  the  Offertory  Sentences  reduced  in 
number.  The  General  Confession  and  Absolution 
are  shortened.  The  "comfortable  words"  are 
stricken  out,  and  also,  the  sentence,  "Holy,  Holy 
Holy,  Lord  God  of  hosts,"  from  the  Ter  Sanctus. 
The  Proper  Prefaces,  the  Prayer  of  Humble  Access 
and  the  Prayer  of  Consecration  are  entirely  erased. 
The  words  at  the  giving  of  the  bread  are  reduced 
to,  "Take  and  eat  this  in  remembrance  that  Christ 
died,  and  feed  on  him  in  thy  heart  with  thanks- 
giving," and  with  the  cup,  "Drink  this  in  remem- 
brance that  Christ's  blood  was  shed,  and  be  thank- 
ful." After  all  have  communicated  the  Lord's 
Prayer  is  said,  followed  by  the  Collect,  beginning, 
"  Grant,  we  beseech  thee,  Almighty  God  that  the 
words  which  we  have  heard  this  day,"  etc.  The 
Post-Communion  Prayer  of  the  English  Book  read- 
ing, "O  Lord  and  heavenly  Father,  we  thy  humble 
servants  entirely  desire  thy  fatherly  goodness,"  etc., 
and  the  substitute  prayer,  with  the  Gloria  in  Ex- 
celsis,  are  omitted.  The  abbreviation  seems  to  have 


396  Early  Prayer  Books. 

had  for   its  purpose,   the  elimination  from  the  Holy 
Communion  service  of  all  Trinitarian  teachings. 

That  the  abridged  Prayer  Book  drew  but  little 
attention,  is  naturally  concluded,  from  the  fact  that 
only  twelve  years  after  it  was  printed,  a  letter  of 
inquiry  concerning  the  book,  was  addressed  to  Dr. 
Franklin  by  Granville  Sharp,  in  1/85.  A  portion 
of  the  letter  bearing  upon  this  subject,  reads  as 
follows : 

I  have  been  informed,  that,  several  years  ago,  you  revised 
the  Liturgy  of  the  Church  of  England,  with  a  view,  by  some 
few  alterations,  to  promote  the  more  general  use  of  it.  But 
I  have  never  yet  been  able  to  see  a  copy  of  the  form  you  pro- 
posed. Our  present  public  service  is  certainly,  upon  the  whole, 
much  too  long,  as  it  is  commonly  used  ;  so  that  a  prudent  revision 
of  it,  by  the  common  consent  of  the  members  of  the  Episcopal 
Church  in  America,  might  be  very  advantageous ;  though  for 
my  own  part,  I  conceive  that  the  addition  of  one  single  rubric 
from  the  Gospel,  would  be  amply  sufficient  to  direct  the  revisers 
to  the  only  corrections  that  seem  to  be  necessary  at  present  — 
I  mean,  a  general  rule,  illustrated  by  proper  examples,  refer- 
ences and  marks,  to  warn  the  officiating  ministers  how  they  may 
avoid  all  useless  repetitions  and  tautology  in  reading  the  service. 
As,  for  instance,  after  the  Lord's  Prayer  has  been  read  in  one 
of  the  offices,  the  minister  should  be  directed  to  omit  it  in 
all  the  others ;  though,  perhaps,  the  solemn  repetition  of  it 
by  the  communicants,  after  returning  from  the  Lord's  table, 
may  be  deemed  a  proper  exception  to  the  general  rule;  —  that 
the  Collect  of  the  day  should  not  be  read  in  the  first  office, 
but  rather  in  the  second  service,  or  vice  versa,  at  the  minister's 
discretion,  but  by  no  means  in  both,  as  it  occasions  too  plainly 
a  vain  repetition.  In  like  manner,  every  other  prayer,  that 
contains  nearly  the  same  petition  in  substance  as  any  of  those 


Prayer  Books  Printed  in  England.          397 


that  have  already  been  read  in  the  first  office,  ought  to  be 
omitted  in  the  subsequent  offices.  And  it  will  require  a  very 
careful  and  attentive  revision  of  the  whole  Liturgy,  to  discover 
all  the  repetitions,  and  to  point  them  out  with  marginal  notes 
of  reference,  that  the  officiating  clergyman  may  be  more  easily 
enabled  to  avoid  tautology.  Such  a  prudent  abridgment  of  the 
service,  if  it  were  done  by  common  consent,  to  preserve  order 
and  uniformity,  would  afford  great  relief  to  the  clergy,  as  well 
as  to  their  congregations ;  and  both  would  be  better  enabled 
to  fix  their  attention  to  their  duty  during  the  service ;  because 
the  human  mind  is  not  easily  restrained  for  any  long  time 
together  from  wandering,  or  absence  of  thought:  so  that 
nothing  can  be  more  pernicious  to  devotion  than  long  prayers 
and  needless  repetitions.  This  opinion  is  sufficiently  justified 
by  an  injunction  of  our  Lord  himself  respecting  prayer;  which, 
therefore,  I  propose  as  the  one  additional  rubric  necessary  to 
direct  us  in  the  use  of  our  Liturgy  —  viz,  "when  ye  pray,  use 
not  vain  repetitions,  as  the  heathen  do;  for  they  think  that  they 
shall  be  heard  for  their  much  speaking  :  be  not  ye  therefore, 
like  unto  them." 

The  repetitions,  and  consequent  unnecessary  length,  of  our 
Church  Service,  are  faults,  however,  which  ''have  crept  in 
unawares,"  and  without  design,  by  an  inconsiderate  use  of 
several  offices  in  immediate  succession,  which  seem  to  have 
been  originally  intended  for  separate  times  of  assembling.  But 
in  every  other  respect,  the  Liturgy  of  the  Church  of  England 
is  an  excellent  form,  both  for  expression  of  the  most  exalted 
piety,  and  for  general  edification  in  point  of  doctrine;  for,  after 
the  most  careful  examination,  I  am  thoroughly  convinced  that 
it  is  strictly  conformable  to  "  the  faith  once  delivered  to  the  saints," 
which  we  ought  to  "holdfast." 


Dr.  Franklin's  reply  to  this  letter  is  dated,  Passy, 
July  5,  1785.  In  the  part  of  it  that  refers  to  the 
abridged  Prayer  Book,  he  says: 


398  Early  Prayer  Books. 

The  Liturgy  you  mention,  was  an  abridgment  of  the  Prayers, 
made  by  a  Noble  Lord  of  my  acquaintance,  who  requested  me 
to  assist  him  by  taking  the  rest  of  the  book — viz.,  the  Catechism, 
and  the  reading  and  singing  Psalms.  Those  I  abridged,  by 
retaining  of  the  Catechism  only  the  two  questions,  What  is  your 
duty  to  God?  What  is  your  duty  to  your  neighbor?  with  their 
answers.  The  Psalms  were  much  contracted,  by  leaving  out 
the  repetitions  (of  which  I  found  more  than  I  could  have  im- 
agined) and  the  imprecations,  which  appeared  not  to  suit  well 
the  Christian  doctrine  of  forgiveness  of  injuries,  and  doing 
good  to  enemies.  The  book  was  printed  for  Wilkie,  in  Paul's 
Churchyard,  but  never  much  noticed.  Some  were  given  away, 
very  few  sold,  and  I  suppose  the  bulk  became  waste  paper. 
In  the  prayers  so  much  was  retrenched,  that  approbation 
could  hardly  be  expected ;  but  I  think  with  you,  a  moderate 
abridgment  might  not  only  be  useful,  but  generally  acceptable. 

This  abridged  Prayer  Book  of  17/3  is  one  of 
the  rarest  of  books,  as  only  four  copies  are  known 
to  exist.  One  of  these  was,  in  1859,  in  the  pos- 
session of  Mrs.  Henry  Reed,  of  Philadelphia,  the 
grand-daughter  of  Bishop  White,  from  whom  she 
inherited  it.  It  contains,  in  the  handwriting  of 
Bishop  White,  the  following  note: 

This  book  was  presented  to  me  in  the  year  1785  while  ye 
Liturgy  was  under  review  by  Mrs.  Sarah  Bache,  by  direction 
of  her  father,  Dr.  Benjamin  Franklin,  who,  with  Lord  Le 

Dispenser,  she  said,  were  the  framers  of  it. 

W.   W. 

A  second  copy  was  in  the  library  of  Dr.  T. 
Hewson  Bache,  of  Philadelphia,  the  great  grand- 
son of  Dr.  Franklin. 


Prayer  Books  Printed  in  England.          399 

The  third  copy  was  owned  by  the  Rt.  Rev. 
William  Bacon  Stevens,  D.D.,  Bishop  of  Penn- 
sylvania, and  is  now  in  the  Library  of  the  Episcopal 
Divinity  School  at  Philadelphia.  This  copy  has 
incorporated  into  it  in  manuscript  the  ' '  emen- 
dations ' '  which  were  bound  up  with  a  few  of  the 
last  printed  copies,  and  is  therefore  complete. 

The  fourth  copy  is  in  the  Library  of  Congress, 
at  Washington.  It  was  originally  the  property  of 
Thomas  Jefferson,  and  came  into  the  possession 
of  the  Government  in  1815,  when  his  library  was 
purchased. 

It  is  said  that  a  copy  of  this  rare  Prayer  Book 
was  offered  for  sale  in  a  London  catalogue  in  1850, 
but  who  was  the  purchaser,  or  where  the  volume 
is  now,  cannot  be  stated. 

Mr.  Howard  Edwards,  of  Philadelphia,  is  the 
fortunate  owner  of  the  copy  of  the  English  Prayer 
Book  that  belonged  to  Franklin  when  he  was 
making  the  abridgment.  It  shows  many  pen  and 
ink  erasements. 


It  is  well  known  that  John  Wesley  lived  and 
died  in  the  communion  of  the  Church  of  England. 
While  he  worked  to  secure  a  deepening  of  the 
spiritual  life  of  the  people,  he  did  not  desire  a 


400  Early  Prayer  Books. 

separate  organization.  That  he  valued  the  liturgy 
of  the  Church  is  evidenced  in  the  book  printed  in 
London  in  1784,  entitled,  "The  SUNDAY  SERVICE 
of  the  METHODISTS  in  NORTH  AMERICA,  With  other 
Occasional  Services."  This  duodecimo  is  without 
a  printer's  name,  and  contains  418  pages,  314  pages 
to  the  Prayer  Book,  and  104  pages  to  the  collection 
of  Psalms  and  Hymns.  In  the  first  place,  we  have 
a  letter  from  Mr.  Wesley,  worded  as  follows : 

BRISTOL,  Sept.  10,  1784. 
To  Dr.  Coke,  Mr.  Asbury,  and  our  Brethren  in  North  America. 

1.  By  a  very   uncommon  train  of  providences,   many  of  the 
provinces   of   North   America    are    totally    disjoined   from    their 
mother   country,    and    erected    into    Independent    States.       The 
English   Government  has  no   authority  over   them   either   civil 
or   ecclesiastical,   any   more   than   over  the   states   of   Holland. 
A  civil   authority  is   exercised   over  them,   partly  by  the  Con- 
gress, partly  by  the  Provincial  Assemblies.     But  no  one  either 
exercises  or  claims  any  ecclesiastical  authority  at  all.     In  this 
peculiar   situation  some  thousands  of  the  inhabitants  of  these 
States   desire  my  advice ;  and  in  compliance  with   their  desire, 
I  have  drawn  up  a  little  sketch. 

2.  Lord    King's   account   of   the   primitive   church   convinced 
me  many  years  ago,  that  Bishops  and  Presbyters  are  the  same 
order,  and  consequently  have  the  same  right  to  ordain.      For 
many  years  I  have  been  importuned  from  time  to  time  to  exer- 
cise this  right,   by  ordaining  part  of  our  travelling  preachers. 
But  I  have  still  refused,  not  only  for  peace'  sake ;    but  because 
I  was  determined  as  little  as  possible  to  violate  the  established 
order  of  the  national  Church  to  which  I  belonged. 

3.  But  the  case  is  widely  different  between  England  and  North 
America.     Here  there  are  Bishops  who  have  a  legal  jurisdiction. 
In  America  there  are  none,  neither  any  parish  ministers.      So 


THE 


SUNDAY   SERVICE 


O  F    T  H  E 


METHODISTS 


I    N 


NORTH     AMERICA. 


With  other  OCCASIONAL  SERVICES. 


LONDON: 
Printed  in  the  Year  MDCCLXXXIV. 

Pac-simile  of  the  title  page  of  John  Wesley's  "Sunday  Service  of  the 

Methodists  in  North  America."     Printed  at  London  in  1784. 

Bxact  size. 


Prayer  Books  Printed  in  England.          401 

that  for  some  hundred  miles  together  there  is  none  either  to 
baptize  or  to  administer  the  Lord's  Supper.  Here  therefore 
my  scruples  are  at  an  end :  and  I  conceive  myself  at  full 
liberty,  as  I  violate  no  order  and  invade  no  man's  right  by 
appointing  and  sending  labourers  into  the  harvest. 

4.  I  have  accordingly  appointed   Dr.   Coke  and   Mr.    Francis 
Asbury,  to  be  joint  Superintendents  over  our  brethren  in  North 
America.     As  also  Richard   Whatcoat  and    Thomas   Vasey  to  act 
as    Elders   among   them    by   baptizing    and    administering    the 
Lord's  Supper.     And  I  have  prepared  a  liturgy  little  differing 
from  that  of  the  Church  of  England  (I  think  the  best  constituted 
national  Church  in  the  world)  which  I  advise  all  the  travelling 
preachers  to  use,  on  the  Lord's  Day  in  all  their  congregations, 
reading  the  litany  only,  on  Wednesdays  and  Fridays,  and  pray- 
ing extempore  on   all  other  days.       I  also  advise  the  elders  to 
administer  the  supper  of  the  Lord  on  every  Lord's  day. 

5.  If  any  one   will   point  out   a  more  rational  and  Scriptural 
way  of  feeding  and  guiding  those  poor  sheep  in  the  wilderness, 
I   will   gladly  embrace  it.      At  present  I  cannot  see  any  better 
method  than  that  I  have  taken. 

6.  It  has  indeed  been  proposed,  to  desire  the  English  Bishops, 
to  ordain  part  of  our  preachers  for  America.    But  to  this  I  object: 
i.   I   desired    the   Bishop   of   London,    to   ordain   only    one;    but 
could  not  prevail :     2.   If  they  consented,  we  know  the  slowness 
of  their  proceedings ;    but  the  matter  admits  of  no  delay.     3.   If 
they  would  ordain  them  now,  they  would  likewise  desire  to  govern 
them.     And  how  grievously  would  this  entangle  us  ?     4.  As  our 
American  brethren   are  now  totally  disentangled  both  from   the 
State,    and   from    the  English  Hierarchy,   we  dare  not  entangle 
them   again,  either  with  the  one  or  the  other.      They  are  now 
at  full  liberty,  simply  to  follow  the  Scriptures  and  the  primitive 
Church.       And    we   judge   it   best   that    they    should  stand   fast 
in   that  liberty,   wherewith   God   has   so   strangely    made   them 
free. 

JOHN  WESLEY. 


4O2  Early  Prayer  Books. 

The  changes  that  were  made  are  indicated  in  the 

PREFACE. 

I  believe  there  is  no  Liturgy  in  the  world,  either  in  ancient 
or  modern  language,  which  breathes  more  of  a  solid,  scriptural, 
rational  piety,  than  the  COMMON-PRAYER  of  the  CHURCH  of 
ENGLAND.  And  though  the  main  of  it  was  compiled  consider- 
ably more  than  two  hundred  years  ago,  yet  is  the  language 
of  it,  not  only  pure,  but  strong  and  elegant  in  the  highest  degree. 

Little  alteration  is  made  in  the  following  edition  of  it,  (which 
I  recommend  to  our  SOCIETIES  IN  AMERICA,)  except  in  the 
following  instances  : 

1.  Most  of  the  holy-days  (so  called)  are  omitted,  as  at  present 
answering  no  valuable  end. 

2.  The  service  of  the  LORD'S  DAY,   the  length  of  which  has 
been   often  complained  of,   is  considerably  shortened. 

3.  Some    sentences    in    the   offices   of   Baptism,    and    for    the 
Burial  of  the  Dead,  are  omitted — And, 

4.  Many  Psalms  left  out,  and  many  parts  of  the  others,  as  being 
highly  improper  for  the  mouths  of  a  Christian  congregation. 

JOHN  WESLEY. 
Bristol,  Sept.  9,  1784. 

There  is  no  Calendar,  but  three  leaves  determine 
the  Lessons  for  Sundays  and  particular  Days,  and 
the  Proper  Psalms.  The  particular  Days  are 
Christmas,  Good  Friday,  Ascension  and  Whitsun- 
day. Those  that  are  commemorative  of  the  Saints 
are  left  out.  The  Order  for  Morning  Prayer  daily 
throughout  the  year,  of  the  English  Book  is  changed 
to  The  Order  for  Morning  Prayer,  every  Lord's  Day. 
The  rubrics  have  been  so  altered  that  the  words 
"Priest"  and  "Bishop"  disappear,  and  instead 


Prayer  Books  Printed  in  England.          403 

we  have,  "Deacon,"  "Minister,"  "Elder"  and 
"Superintendent."  In  the  Morning  Service,  after 
the  General  Confession,  the  Declaration  of  Abso- 
lution is  omitted,  and  this  prayer  takes  its  place: 

O  Lord,  we  beseech  thee,  absolve  thy  people  from  their 
offences ;  that  through  thy  bountiful  goodness  we  may  be 
delivered  from  the  bands  of  those  sins,  which  by  our  frailty 
we  have  committed.  Grant  this,  O  heavenly  Father,  for  Jesus 
Christ's  sake,  our  blessed  Lord  and  Saviour. 

The  Amen  is  not  printed  at  the  end  of  this  prayer, 
but  it  is  where  it  is  used  in  the  second  service.  It 
was  probably  an  oversight  of  the  printer.  The  word 
"  all "  in  the  third  line  is  absent,  likely  for  the  same 
reason,  as  it  appears  in  the  same  prayer  on  the 
Twenty-fourth  Sunday  after  Trinity. 

The  changes  in  the  Psalter  are  numerous,  as 
Psalms,  14,  21,  52,  53,  54,  58,  60,  64,  72,  74,  78, 
79,  80,  81,  82,  83,  87,  88,  94,  101,  105,  106,  108, 
109,  no,  120,  122,  129,  132,  134,  136,  137,  140, 
and  149,  are  wholly  omitted.  The  Benedicite  is 
stricken  out,  but  the  Apostles'  Creed  remains 
unchanged.  The  Nicene  Creed,  and  the  Athanasian 
Creed,  are  both  unrecognized. 

In  the  Litany,  the  petition  for  those  in  authority 
reads :  ' '  That  it  may  please  thee  to  keep  and 
strengthen  in  the  true  worshipping  of  thee,  in 


404  Early  Prayer  Books. 

righteousness  and  hbliness  of  life,  thy  servants  the 
Supreme  Rulers  of  these  United  States."  The  plea 
for  the  spiritual  illumination  of  "  all  Bishops,  Priests, 
and  Deacons,"  is  changed  to,  "all  the  Ministers  of 
thy  Gospel." 

The  Collects,  Epistles  and  Gospels  for  the  Sundays 
of  the  year,  are  unchanged,  but  those  for  the  Saints' 
Days  are  omitted,  and  likewise  the  Epistles  and 
Gospels  for  the  days  in  Holy  Week,  with  the  single 
exception  of  Good  Friday.  The  Festival  of  the 
Epiphany  is  not  included,  and  the  Sundays  between 
Christmas  and  the  Sunday  next  before  Easter  are 
designated  as  Sundays  after  Christmas.  Ash 
Wednesday  is  left  out,  and  while  the  Collects, 
Epistles  and  Gospels  for  the  three  Sundays  prior  to 
that  Fast  are  undisturbed,  the  names,  Septuagesima, 
Sexagesima  and  Quinquagesima  are  removed. 

In  the  Baptism  of  Infants,  the  rubrics  of  the 
English  Book  at  the  head  of  the  service  are  wanting. 
The  sign  of  the  cross  is  used  in  Baptism,  but  the 
word  "regenerate"  is  not  retained.  The  Exhor- 
tation to  the  sponsors  and  the  instruction  concern- 
ing Confirmation  are  absent.  The  Catechism  and 
the  order  of  Confirmation  are  omitted. 

In  the  office  of  Holy  Communion,  after  the 
Confession  of  sins,  the  shorter  form  of  the  Declar- 
ation of  Absolution  is  converted  into  a  prayer, 


Prayer  Books  Printed  in  England.          405 

the    "you"    being  changed  into   "us."      After  the 
Gloria  in  Excelsis,  is  the  following  rubric: 

' '  Then  the  Elder,  if  he  see  it  expedient,  may  put  up  an  Extempore 

Prayer. 

In  the  Form  of  Solemnization  of  Matrimony  the 
words  in  the  pledge,  "I  plight  thee  my  troth," 
become,  "I  plight  thee  my  Faith."  The  use  of 
the  ring  is  dispensed  with  and  also  the  formula 
attached  to  that  part  of  the  service.  In  the  order 
for  the  Burial  of  the  Dead,  the  first  rubric  placing 
certain  restrictions  upon  the  use  of  the  office  is 
removed.  Also  the  committal  service  and  the  first 
Collect  after  the  Lord's  Prayer. 

The  Preface  to  the  Ordination  Service  is  removed, 
and  the  officers  to  be  ordained  are  called  Deacons, 
Elders  and  Superintendents.  The  opening  words, 
"Reverend  Father  in  God,"  do  not  occur.  In 
conferring  the  second  Order,  the  form  of  ordination, 
"Receive  thou  the  Holy  Ghost,"  etc..  is  shortened 
by  the  omission  of  the  words,  "Whose  sins  thou 
dost  forgive,  they  are  forgiven;  and  whose  sins 
thou  dost  retain,  they  are  retained."  The  Articles 
of  Religion  are  reduced  from  XXXIX.  to  XXIV. 
Articles  III.,  VIII.,  XIII.,  XV.,  XVII..  XVIII., 
XX.,  XXIII.,  XXVI.,  XXIX.,  XXXIII.,  XXXV., 


406  Early  Prayer  Books. 

XXXVI.,  and  XXXVII.,  of  the  English  Prayer 
Book  were  discarded. 

Before  the  collection  of  Psalms  and  Hymns  there 
is  a  separate  title  page,  worded:  "A  COLLECTION 
of  PSALMS  AND  HYMNS  for  the  LORD'S  DAY. 
Published  by  John  Wesley,  M.  A.,  Late  fellow 
of  Lincoln-College,  Oxford;  and  Charles  Wesley, 
M.  A.,  Late  Student  of  Christ  Church,  Oxford. 
London.  Printed  in  the  year  MDCCLXXXV." 

The  Collection  consists  of  1 18  Psalms  and  Hymns 
divided  into  two  parts,  the  first  part  containing  43 
and  the  second  75  metrical  compositions. 

A  second  edition  of  ' '  The  Sunday  Service  of 
the  Methodists  of  North  America,"  was  printed  in 
London  in  1786.  In  this  issue,  the  Creed  in  the 
Office  of  Baptism  is  printed  without  the  clause, 
"He  descended  into  Hell."  Several  editions  of 
the  book  were  issued  without  the  words  ' '  North 
America"  on  the  title  page.  These  were  intended 
for  Methodists  in  other  places  rather  than  this 
country.  It  is  not  known  how  many  editions  of 
this  kind  were  sent  out,  but  there  are  copies  in 
the  British  Museum  containing  the  dates  of  1788, 
1792,  1825  and  1826.  The  copy  dated  1792 
reads,  the  "Fourth  Edition." 

The  Sunday  Service  book  was  brought  to  America 
by  Rev.  Dr.  Coke  in  1794,  in  sheets.  For  a  time 


THE  BOOK  OF 

COMMON    PRAYER, 


AMD  ADMINISTRATION  OP 


THE  SACRAMENTS; 


AMD  OTHER 


RITES  AND  CEREMONIES  OF  THE  CHURCH, 


ACCORDING  TO  TBUB  USE  OP  TUB 


CONFEDERATE  STATES  OP  AMERICA: 


TOOKTHKH  WITH  THB 


PSALTER,  OR  PSALMS  OF  DAVID. 


RICHMOND,  VIRGINIA: 
J.  W.  RANDOLPH. 

Lonitprirotr  -Umo.  M.DCCC.LXIIL 


Fac-simile  of  the  title  page  of  the  Confederate  Prayer  Book  printed 

at  London  by  Eyre  &  Spottiswoode,  in  1863. 

Exact  size. 


Prayer  Books  Printed  in  England.          407 

it  was  used  by  the  Methodist  Societies,  but  gradu- 
ally its  use  was  given  up. 

The  tribute  that  John  Wesley  pays  in  the  Preface 
of  his  Sunday  Service  to  the  English  Liturgy,  de- 
serves to  be  read  with  his  twelve  reasons  for  not 
leaving  the  Church  of  England. 

In  the  year  1863,  during  the  Civil  War  in  the 
United  States,  a  number  of  prayer  books  appeared 
in  the  South  with  the  imprint  of  J.  W.  Randolph, 
of  Richmond,  Virginia.  These  books  were  both 
printed  and  bound  in  England,  and  then  sent 
through  the  blockade.  On  the  back  of  the  title 
pages  is  found  the  firm  name  of  G.  E.  Eyre  and 
W.  Spottiswoode,  of  London.  The  books  are  in 
i8mo  and  48mo.  They  differ  from  the  Book  of 
Common  Prayer  of  the  American  Episcopal  Church 
only  in  the  substitution  of  the  words,  "Confederate 
States  of  America,"  for  "United  States  of  America" 
on  the  title  page  and  in  the  prayers  for  President  and 
Congress.  These  books  are  getting  every  year  more 
scarce,  and  higher  prices  are  being  demanded  for 
them. 


APPENDICES. 


APPENDIX  A. 

ALTERATIONS   OF  AND   ADDITIONS  TO   THE  BOOK  OF  COMMON   PRAYER 

OF   THE    AMERICAN    EPISCOPAL   CHURCH    IN   .THE 

STANDARD    OF    l8g2. 

The  TABLE  OF  CONTENTS  is  revised. 
CONCERNING  THE  SERVICE  OF  THE  CHURCH,  reads  : 

The  Order  for  Morning  Prayer,  the  Litany,  and  the  Order  for 
the  Administration  of  the  Lord's  Supper  or  Holy  Communion, 
are  distinct  Services,  and  may  be  used  either  separately  or  to- 
gether ;  Provided,  that  no  one  of  these  services  be  habitually 
disused. 

The  Litany  may  be  used  either  in  place  of  the  Prayers  that 
follow  the  Prayer  for  The  President  of  the  United  States  in  the 
Order  for  Morning  Prayer,  or  in  the  place  of  the  Prayers  that 
follow  the  Collect  for  Aid  against  Perils  in  the  Order  for  Evening 
Prayer. 

On  any  day  when  Morning  and  Evening  Prayer  shall  have 
been  said  or  are  to  be  said  in  Church,  the  Minister  may,  at  any 
other  Service  for  which  no  form  is  provided,  use  such  devotions 
as  he  shall  at  his  discretion  select  from  this  Book,  subject  to  the 
direction  of  the  Ordinary. 

For  Days  of  Fasting  and  Thanksgiving,  appointed  by  the 
Civil  or  by  the  Ecclesiastical  Authority,  and  for  other  special 
occasions  for  which  no  Service  or  Prayer  hath  been  provided  in 
this  Book,  the  Bishop  may  set  forth  such  Form  or  Forms  as  he 
shall  think  fit,  in  which  case  none  other  shall  be  used. 

A  TABLE  OF  PROPER  PSALMS  and  a  TABLE  OF  SELECTIONS  OF 
PSALMS  are  added. 

409 


4io  Appendix. 

THE  ORDER  How  THE  REST  OF  THE  HOLY  SCRIPTURE  is  AP- 
POINTED TO  BE  READ,  has  been  revised,  and  reads  thus : 

The  Old  Testament  is  appointed  for  the  First  Lessons,  and  the 
New  Testament  for  the  Second  Lessons,  at  Morning  and  Evening 
Prayer  throughout  the  Year. 

And  to  know  what  Lessons  shall  be  read  every  day,  look  for 
the  day  of  the  month  in  the  Calendar  following,  and  there  ye 
shall  find  the  Chapters  that  shall  be  read  for  the  Lessons  both 
at  Morning  and  at  Evening  Prayer ;  except  only  the  Movable 
Holy-days,  which  are  not  in  the  Calendar ;  and  the  Immovable, 
where  there  is  a  blank  left  in  the  column  of  Lessons ;  the  Proper 
Lessons  for  all  which  days  are  to  be  found  in  the  Table  of 
Proper  Lessons. 

If  in  any  Church,  upon  a  Sunday  or  Holy-day,  both  Morning 
and  Evening  Prayer  be  not  said,  the  Minister  may  read  the 
Lessons  appointed  either  for  Morning  or  for  Evening  Prayer. 

At  Evening  Prayer  on  Sunday,  the  Minister  may  read  the 
Lesson  from  the  Gospels  appointed  for  that  day  of  the  month, 
in  place  of  the  Second  Lesson  for  the  Sunday. 

Upon  any  day  for  which  no  Proper  Lessons  are  provided,  the 
Lessons  appointed  in  the  Calendar  for  any  day  in  the  same  week 
may  be  read  in  place  of  the  Lessons  for  the  day. 

On  Days  of  Fasting  and  Thanksgiving,  especially  appointed, 
and  on  occasions  of  Ecclesiastical  Conventions  and  of  Charitable 
Collections,  the  Minister  may  appoint  such  Lessons  as  he  shall 
think  fit  in  his  discretion. 

HYMNS  AND  ANTHEMS. 

Hymns  set  forth  and  allowed  by  the  authority  of  this  Church, 
and  Anthems  in  the  words  of  Holy  Scripture  or  of  the  Book  of 
Common  Prayer,  may  be  sung  before  and  after  any  Office  in  this 
Book,  and  also  before  and  after  Sermons. 


The  word  Proper  is  printed  before  the  word  Lessons  in  the 
heading  of  the  Tables  of  Lessons  for  Sundays,  for  Holy-days, 
and  for  the  days  of  Lent. 

Among  the  RULES  TO  KNOW  WHEN  THE  MOVABLE  FEASTS  AND 
HOLY-DAYS  begin  is  the  following: 

But  Note  that  the  Full  Moon,  for  the  purposes  of  these  Rules 
and  Tables,  is  the  Fourteenth  Day  of  a  Lunar  Month,  reckoned 
according  to  an  ancient  Ecclesiastical  computation,  and  not  the 
real  or  Astronomical  Full  Moon. 


Appendix .  41  i 

In  the  Table  of  Feasts,  the  title  The  Apostle  is  appended  to  the 
name  of  St.  Barnabas  ;  and  after  the  words  St.  James  the  Apostle, 
The  Transfiguration  of  our  Lord  JESUS  CHRIST  is  added. 

Proper  Lessons  are  provided  for  the  latter  feast,  and  because 
of  this,  changes  have  been  made  in  the  Calendar  Lessons  for 
July  and  August. 

New  Tables  have  been  provided  for  finding  Easter  Day,  etc. 

THE  ORDER  FOR  DAILY  MORNING  PRAYER. 
These  rubrics  inserted  : 

*[  The  Minister  shall  always  begin  the  Morning  Prayer  by  reading 
one  or  more  of  the  following  Sentences  of  Scripture. 

*T  On  anv  day  not  a  Sunday,  he  may  omit  the  Exhortation  follow- 
ing, saying  instead  thereof,  Let  us  humbly  confess  our  sins  unto 
Almighty  God,  and  may  end  lite  Morning  Prayer  with  the  Collect 
for  Grace  and  2  Cor.  xiii.  14. 

*  On  any  day  when  the  Holy  Communion  is  immediately  to  follow, 
the  Minister  may,  at  his  discretion,  pass  at  once  from  tlie  Sentences 
to  the  Lord's  Prayer,  first  pronouncing,  The  Lord  be  with  you. 
Answer.  And  with  thy  spirit.  Minister.  Let  us  pray. 

Fourteen  passages  have  been  added  to  the  Opening  Sentences, 
and  on  the  right  hand  of  the  page  are  printed  the  names  of  the 
fasts  and  feasts  to  which  these  quotations  belong. 

After  the  I'enite  this  : 

•[  Then  shall  follow  a  Portion  of  the  PSALMS,  as  they  are  appointed, 
or  one  of  the  Selections  of  Psalms.  And  at  the  end  of  every 
Psalm,  and  likewise  at  the  end  of  the  Venite,  Benedicite,  Bene- 
dictus,  Jubilate,  may  be,  and  at  the  end  of  the  whole  Portion  c>r 
Selection  from  the  Psalter,  shall  be  sung  or  said  the  Gloria  Patri. 

The  latter  is  printed  in  full. 
This  follows  : 

^[  At  the  end  of  the  whole  Portion  of  the  Psalms  or  Selection  from 
the  Psalter,  the  Gloria  in  excelsis  may  be  sung  or  said  instead  of 
the  Gloria  Patri. 

From  this  place  the  Gloria  in  excelsis  is  omitted. 


412  Appendix. 


The  second  rubric  after  the  Benedicite,  reads  : 

Tf  And  after  that  shall  be  sung  or  said  the  Hymn  following  :  but, 
Note,  That,  save  on  the  Sundays  in  Advent,  the  latter  portion 
thereof  may  be  omitted. 

The  Benedictus  is  printed  in  full,  and  a  space  left  after  the 
first  four  verses. 

Before  the  Jubilate  Deo  the  following  : 

If  Or  this  Psalm. 

The  rubric  before  the  Apostles'  Creed  as  changed,  reads  : 

^[  Then  shall  be  said  the  Apostles'  Creed  by  the  Minister  and  the 
People,  standing.  And  any  Churches  may,  instead  of  the  words, 
He  descended  into  hell,  use  the  -words.  He  went  into  the  place 
of  departed  spirits,  which  are  considered  as  words  of  the  same 
meaning  in  the  Creed. 

In  the  Apostles'  Creed  here  and  wherever  used  in  the  book 
the  word  "again"  is  inserted  in  the  line: 

The  third  day  he  rose  again  from  the  dead. 

The  rubric  after  the  Prayer  for  the  President  of  the  United 
States,  reads : 

If  The  following  Prayers  shall  be  omitted  here  ivhen  the  Litany 
is  said,  and  may  be  omitted  when  the  Holy  Communion  is 
immediately  to  follow. 

In  the  Prayer  for  all  Conditions  of  Men,  is  inserted  : 
^Especially  those  for  whom  our  prayers  are  desired ;  ] 

A  side  note  reads  ; 

*  This  may  be  said  when  any  desire  the  prayers  of  the  Congregation. 

In  the  General  Thanksgiving,  the  following  is  inserted  : 

^Particularly  to  those  who  desire  now  to  offer  up  their  praises 
and  thanksgivings  for  thy  late  mercies  vouchsafed  unto  them.  ] 

A  side  note  reads  : 

*  This  may  be  said  -when  any  desire  to  return  thanks  for  mercies  vouchsajed 
to  them. 


Appendix .  413 


THE  ORDER  FOR  DAILY    EVENING  PRAYER. 
The  rubric  as  changed,  reads: 

^[  The  Minister  shall  begin  the  Evening  Prayer  by  reading  one 
or  more  of  the  following  Sentences  of  Scripture  ;  and  then  he 
shall  say  that  which  is  written  after  them.  But  on  days  other 
than  the  Lord's  Day,  he  may,  at  his  discretion,  pass  at  once 
from  the  Sentences  to  the  Lord's  Prayer. 

Before  the  General  Exhortation,  this  : 
Let  us  humbly  confess  our  sins  unto  Almighty  God. 
^[  Or  else  he  shall  say  as  followeth. 

Amen  is   printed  at  the  end  of  the  Declaration  of  Absolution  ; 
and  the  rubric  that  follows  the  Absolution  is  omitted. 
Before  the  Lord's  Prayer  we  read  : 

^[  Then  the  Minister  shall  kneel,  and  say  the  Lord's  Prayer ;    the 
People  still  kneeling,  and  repeating  it  with  him. 

After   the   words    "Answer,    The    Lord's   Name   be   praised," 
the  Gloria  in  excelsis  is  printed  in  full,  with  the  following  rubric  : 

^[  Then  shall  follow  a  Portion  of  the  PSALMS,  as  they  are  appointed, 
or  one  of  the  Selections,  as  they  are  set  forth  by  this  Church. 
And  at  the  end  of  every  Psalm,  and  likeivise  at  the  end  of  the 
Magnificat,  Cantate  Domino,  Bonum  est  confiteri,  Nunc 
dimittis,  Deus  misereatur,  Benedic  anima  mea,  may  be  sting 
or  said  the  Gloria  Patri  ;  and  at  the  end  of  the  whole  Portion 
or  Selection  of  Psalms  for  the  day,  shall  be  sung  or  said  the 
Gloria  Patri,  or  else  the  Gloria  in  excelsis,  as  followeth. 

Following  the  first  lesson,  this  rubric: 

^[ After  which  shall  be  sung  or  said  the  Hymn  called  Magnificat, 
as  followeth. 

Before  the  Cantate  Domino,  this : 

*[  Or  this  Psalm,    except   when    it   is   read  in   the   ordinary   course 
of  the  Psalms,   on  the  nineteenth  day  of  the  month. 

Following  the  New  Testament  lesson,  this : 

^[  And  after   that   shall   be   sung  or   said  the   Hymn    called   Nunc 
dimittis,  as  followeth. 


414  Appendix. 

Before  the  Dens  Misereatnr,  is  the  following  : 
^f  Or  else  this  Psalm ;  except  it  be  on  the  twelfth  day  of  the  month. 

After  the  Kenedic  anima  inea,  read  : 

^[  Then  shall  be  said  the  Apostles'  Creed,  by  the  Minister  and  tJte 
People,  standing.  And  anv  Churches  may,  instead  of  the  words, 
He  descended  into  hell,  use  the  words.  He  went  into  the  place 
of  departed  spirits,  which  are  considered  as  words  of  the  same 
meaning  in  the  Creed. 

After  the  words,  "And  grant  us  thy  salvation,"  these  versicles 
and  responses  follow  : 

'Minister.  O  Lord,  save  the  State. 

Answer.  And  mercifully  hear  us  when  we  call  upon  thee. 

Minister.  Endue  thy  Ministers  with  righteousness. 

Answer.  And  make  thy  chosen  people  joyful. 

Minister.  O  Lord,  save  thy  people. 

Answer.  And  bless  thine  inheritance. 

Minister.  Give  peace  in  our  time,  O  Lord. 

Answer.  For  it  is  thou,  Lord,  only,  that  makest  us  dwell  in 
safety. 

A  Collect  for  Aid  against  Perils,  and  the  following  rubrics  and, 
Prayer  for  The  President  of  the  United  States,  and  all  in  Civil 
Authority,  take  the  place  of  the  Collect  and  Prayer  that  follow 
A  Collect  for  Peace  : 

^y  In  places  where  it  may  be  convenient,  here  followeth  the  Anthem. 

^[  The  Minister  may  here  end  the  Evening  Prayer  with  such  Prayer, 
or  Prayers,  taken  out  of  this  Book,  as  he  shall  think  fit. 

The  Prayer  for  The  President  of  the  United  States  and  all 
in  Civil  Authority  differs  in  its  wording  from  that  used  in 

Morning  Prayer. 

THE  LITANY. 

The  following  Suffrage  is  inserted  : 

That  it  may  please  thee  to  send  forth  laborers  into  thy 
harvest ;  We  beseech  thee  to  hear  us,  good  Lord. 

PRAYERS  AND  THANKSGIVINGS  UPON  SEVERAL  OCCASIONS 
After  the  word  Prayers  read  : 


Appendix.  415 


^f  To  be  used  before  the  General  Thanksgiving,  or,  when  that  is 
not  said,  before  the  final  Prayer  of  Blessing  or  the  Benediction. 

A  Prayer  to  be  used  at  the  Meetings  #/"  Convention,  is  changed  in 
wording  and  is  removed  to  a  place  after  A  Prayer  for  Congress. 
Then  this  rubric  : 

^|  During,  or  before,  the  session  of  any  General  or  Diocesan  Conven- 
tion, the  above  Prayer  may  be  used  by  all  Congregations  of  this 
Church,  or  of  the  Diocese  concerned;  the  clause,  here  assembled 
in  thy  Name,  being  changed  to  now  assembled  [or  about  to  as- 
semble] in  thy  Name  and  Presence  ;  and  the  clat4se,  govern  us 
in  our  work,  to  govern  them  in  their  work. 

This  is   followed   by   prayers,    For  the    Unity  of  God's  People, 
For  Missions,  For  P"ruitful  Seasons,  with  an  alternate  form. 

THANKSGIVINGS. 
This  rubric  is  inserted  : 

^|  To  be  used  after  the  General  Thanksgiving,  or,  when  that  is  not 
said,  before  the  final  Prayer  of  Blessing  or  the  Benediction. 

There  is  added   a  thanksgiving,   For  a    Child's   Recovery  from 
Sickness.     Another  addition  is  that  of 

A  PENITENTIAL  OFFICE  FOR  ASH  WEDNESDAY. 

*|  On  the  First  Day  of  Lent,  at  Morning  Prayer,  the  Office  ensuing 
shall  be  read  immediately  after  the  Prayer,  We  humbly  beseech 
thee,  O  Father,  in  the  Litany,  and  in  place  of  what  there 
followeth. 

^f  The  same  Office  may  be  read  at  other  times,  at  the  discretion  of 
the  Minister. 

T[  The  Minister  and  the  People  kneeling,  then  shall  be  said  bv  them 
this  Psalm  following. 

PSALM  51.     Miserere  mei,  Dens. 

TT  If  the  Litany  hath  been  already  said  in  full,  the  Minister  may 
omit  all  that  followeth,  to  the  Prayer,  O  Lord,  we  beseech 
thee,  etc. 


416  Appendix. 


THE  COLLECTS,   EPISTLES  AND  GOSPELS  TO  BE  USED 
THROUGHOUT  THE  YEAR. 

•  The  Collect,  Epistle  and  Gospel,  appointed  for  the  Sunday,  shall 
serve  all  the  Week  after,  where  it  is  not  in  this  Book  othenvise 
ordered. 

^T  The  Collect  appointed  for  any  Sunday  or  other  Feast  may  be  used 
at  the  Evening  Service  of  the  day  before. 

•[  If  in  any  Church  the  Holy  Communion  be  twice  celebrated  on 
Christmas-day,  the  following  Collect,  Epistle,  and  Gospel  may 
be  used  at  the  first  Communion. 

The  Collects,  Epistles  and  Gospels  for  St.  Stephen's  Day, 
St.  John  the  Evangelist's  Day,  and  the  Innocents'  Day,  are 
printed  after  the  Gospel  for  Christmas-day. 

After  the  Gospel  for  The  Innocents'  Day,  is  the  following  : 

\  If  there  be  any  more  days  before  the  Sunday  after  Christmas-day, 
the  Collect,  Epistle  and  Gospel  for  Christmas-day  shall  serve 
for  them. 

After  the  Gospel  for  The  Epiphany,  is  this  rubric  : 

\  The  same   Collect,    Epistle  and  Gospel  shall  serve  for  every  day 
after,  unto  the  next  Sunday. 

After  the  Collect  for  Ash  Wednesday  the  second  rubric  with 
all  that  follows,  prior  to  the  reading  of  the  Epistle  is  rescinded. 
After  the  Gospel  is  this  rubric : 

*7  The  same  Collect,  Epistle  and  Gospel  shall  sen>e  for  every  day 
after,  unto  the  next  Sunday,  except  upon  the  feast  of  St  Matthias. 

The  Gloria  Patri  is  supplied  at  the  end  of  the  Anthems 
appointed  for  Easter-day  in  place  of  the  Venite. 

Following  the  Gospel  for  Easter-day,  the  following  rubric, 
Collect,  Epistle  and  Gospel  are  given  : 

^  If  in  any  Church  the  Holy  Communion  be  twice  celebrated  on 
Easter-day,  the  following  Collect,  Epistle  and  Gospel  may  be 
used  at  the  first  Communion. 

After  the  Gospel  for  Ascension-day  this: 


Appendix.  417 


The  same  Collect,  Epistle  and  Gospel  shall  serve  for  every  day 
after,  unto  the  next  Sunday,  except  upon  the  Feast  of  St.  Philip 
and  St.  James. 


The    Twenty-fifth   Sunday  after    Trinity,  becomes 

next  before  SOvent. 

Instead  of  the  rubric  after  the  Gospel  for  Gbe  SunDag  tieit 
before  Sfcvent,  there  is  the  following  : 


^  If  there  be  more  than  twenty  -Jive  Sundays  after  Trinity,  the 
service  of  some  of  those  Sundays  that  were  omitted  after  the 
Epiphany  shall  be  taken  in  to  supply  so  many  as  are  here  want- 
ing. And  if  there  be  fewer  than  twenty-five  Sundays,  the  over- 
plus shall  be  omitted. 

The  Collect,  Epistle  and  Gospels  for  the  Transfiguration  of 
Christ  are  added,  being  placed  after  St.  James'  Day. 

THE  ORDER  FOR  THE  ADMINISTRATION  OF  THE  LORD'S  SUPPER, 
OR  HOLY  COMMUNION. 

There  is  a  change  in  the  second  rubric,  as  the  line  reading, 
within  fourteen  days  after  at  the  farthest,  is  substituted  for 
the  words,  as  soon  as  conveniently  may  be. 

In  the  Lord's  Prayer  at  the  head  of  the  service  the  line, 
for  thine  is  the  kingdom,  etc.,  is  omitted. 

The  words  as  followeth  are  stricken  from  the  rubric  before 
the  Decalogue.  This  is  added  : 

T[  The  Decalogue  may  be  omitted,  provided  it  be  said  once  on  each 
Sunday.  But  Note,  That  whenever  it  is  omitted,  the  Minister 
shall  say  the  Summary  of  the  Law,  beginning,  Hear  what  our 
Lord  Jesus  Christ  saith. 

In  the  second  Commandment  after  the  word  "earth"  a 
semicolon  is  substituted  for  a  period,  and  after  the  word 
"them"  a  semicolon  instead  of  a  colon,  making  an  important 
change  in  the  sense. 

Following  the  Summary  of  the  Law  is  this  rubric  : 

^[  Here,  if  the  Decalogue  hath  been  omitted,  shall  be  said, 


418  Appendix. 


Lord  have  mercy  upon  us. 
Christ,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 

*fi  Then  the  Minister  inav  sav. 

In  the  rubric  after  the  Prayer  reading,  "O  Almighty  Lord, 
and  everlasting  God,"  etc.,  for  the  words,  Then  shall  he  read 
the  Gospel  (The  People  all  standing  up),  saving,  we  have: —  Then, 
the  People  all  standing  up,  he  shall  read  the  Gospel,  saying. 

Instead    of   the   rubric   before    the    Gloria    tibi    there    is    the 

following : 

^|  Here  shall  be  said  or  sung. 

Instead  of  the  first  rubric  after  the  Gloria  tibi  is  this  rubric, 
followed  by  the  Nicene  Creed  : 

•f  Then  shall  be  said  the  Creed  commonly  called  tJie  Nicene,  or 
else  the  Apostles'  Creed  ;  but  the  Creed  may  be  omitted,  if  it 
hath  been  said  immediately  before  in  Morning  Prayer  ;  Provided, 
that  the  Nicene  Creed  sliall  be  said  on  Christmas-day,  Easter- 
day,  Ascension-day,  Whitsunday  and  Trinity-Sunday. 

To  the  rubric  before  the  Offertory  Sentences  are  added :  And, 
Note,  that  these  sentences  may  be  used  on  any  other  occasion  of 
Public  Worship,  when  the  alms  of  the  People  are  to  be  received. 
Five  new  Offertory  Sentences  have  been  added. 

Before  the  Prayer  for  Christ's  Church  Militant  are  these 
directions : 

*\A nd  the  Priest  shall   then  place  upon  the   Table  so  much  Bread 
and  Wine  as  he  shall  think  sufficient. 

"f  And  when  the  Alms  and  Oblations  are  presented,  there  may  be 
sung  a  Hymn,  or  an  Offertory  Anthem  in  the  words  of  Holy 
Scripture  or  of  the  Book  of  Common  Prayer,  under  the  direction 
of  the  Minister. 

^J  Then  shall  the  Priest  say. 

The    Exhortations   worded    "Dearly    beloved   on    day 

I  purpose"  and  "Dearly  beloved  brethren  on  —  —  I  intend" 

and  the  rubric  after  the  Prayer  for  Christ's  Church  Militant  are 
placed  at  the  end  of  the  Office. 


Appendix.  419 

The  rubric  before  the  Exhortation,  "Dearly  beloved  in  the 
Lord,  ye  who  mind,"  etc.,  has  these  words  added:  But  Note, 
That  the  Exhortation  may  be  omitted  if  it  hath  been  already 
said  on  one  Lord's  Day  in  that  same  month.  Before  the  Ter 
Sanctus  the  rubric  is  without  the  words  and  people.  The  Ter 
Sanctus  is  paragraphed  and  also  The  Invocation.  The  words, 
"he  may  dwell  in  them,  and  they  in  him"  are  changed  to 
"he  may  dwell  in  us,  and  we  in  him,"  in  the  Prayer  following 
the  Invocation.  After  this  Prayer  the  rubric  now  reads: 

1j  Here  may  be  sung  a  Hymn . 

Then  this  rubric  : 

m'\  Then  shall  the  Priest  first  receive  the  Holy  Communion  in  both 
kinds  himself,  and  proceed  to  deliver  the  same  to  the  Bishops, 
Priests  and  Deacons,  in  like  manner,  (if  any  be  present,) 
and,  after  that,  to  the  People  also  in  order,  into  their  hands, 
all  devoutly  kneeling.  And  sufficient  opportunity  shall  be  given 
to  those  present  to  communicate.  And  when  he  delivereth  the 
Bread,  he  shall  say, 

In  the  rubric  toward  the  end  of  the  Office,  though  is  supplied 
for  if. 

THE  MINISTRATION  OF  PUBLIC  BAPTISM    OF  INFANTS,  TO  BE 
USED  IN  THE  CHURCH. 

The  rubric  before  the  first  exhortation  now  reads : 

*\If  they  answer,  No  :  then  shall  the  Minister  proceed  as  f o I/owe t/i, 
the  People  all  standing  until  the  Lord 's  Prayer. 

The  rubric  before  the  Gospel  is  changed  in  part  to  : 

^j  Then   the  Minister  shall  say  as  followeth,   or  else  shall  pass  im- 
mediately to  the  Questions  addressed  to  the  Sponsors. 

The  Amen  at  the  end  of  the  Prayer  after  the  Exhortation 
is  printed  in  Roman  type. 

THE  MINISTRATION  OF  PRIVATE  BAPTISM  OF  CHILDREN,  IN 
HOUSES. 

In  the  rubric  after  the  Thanksgiving  between  the  words  /';/ 
which  case  and  the  words  he  shall  say,  the  words  all  standing  are 
placed. 


420  Appendix. 

The  first  certified  form  has  been  expanded.  The  rubric 
before  the  second  certified  form  and  the  rubric  after  have  been 
contracted. 

THE  MINISTRATION  OF   BAPTISM  TO  SUCH  AS  ARE  OF  RIPER 
YEARS,  AND  ABLE  TO  ANSWER  FOR  THEMSELVES 

To  the  second  rubric  are  added  the  words,  And  standing  there, 
the  Minister  shall  say.  Then  follows  this  question,  HATH  this 
Person  been  already  baptized,  or  no?  Rubric  third  is  omitted. 
After  the  question,  "  Hath  this  Person,"  etc.,  is  added  : 

^[  If  they   answer,    No :    then   shall  the  Minister   (the    People   all 
standing  until  the  Lord's  Prayer)  proceed  as  followeth. 

Throughout  the  service  the  words  "these  thy  Servants," 
are  substituted  for  "these  Persons"  or  "the  Persons."  The 
Prayer  after  the  Exhortation  closes  with  the  Amen  in  Roman 
type. 

The  last  Thanksgiving  is  a  reproduction  of  the  form  for 
the  Baptism  of  Infants  except  it  is  adapted  to  adults  and  is 
in  the  plural  instead  of  the  singular. 

The  word  "representeth"  is  substituted  for  "doth  represent" 
in  the  last  Exhortation. 

In  the  second  rubric  at  the  end  of  the  Office,  the  word  "per- 
formed" is  changed  to  "administered."  These  words  are  added: 

And  in  case  of  great  necessity,  the  Minister  may  begin  with  the 
questions  addressed  to  the  candidate,  and  end  with  the  thanks- 
giving following  the  baptism. 

At  the  end  of  the  Office  this  is  added : 

^f  If  there  be  reasonable  doubt  concerning  the  baptism  of  any  person, 
such  person  may  be  baptized  in  the  manner  herein  appointed ; 
saving  that,  at  the  immersion  or  the  pouring  of  water,  the  Minister 
shall  use  this  form  of  words  : 

If  thou  art  not  already  baptized,  .V.,  I  baptize  thee  In  the 
Name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen. 


Appendix .  42 1 

THE  ORDER  OF  CONFIRMATION,   OR  LAYING  ON  OF  HANDS   UPON 

THOSE  WHO  ARE  BAPTIZED,   AND  COME  TO  YEARS 

OF   DISCRETION. 

The  first  rubric  reads  : 

"j  Upon  the  day  appointed,  all  that  are  to  be  then  confirmed,  being 
placed  and  standing  in  order  before  the  Bishop,  sitting  in  his 
chair  near  to  the  Holy  Table,  he,  or  some  other  Minister  appointed 
by  him,  may  read  this  Preface  following ;  the  People  standing 
until  the  Lord's  Prayer. 

Following  the  Preface  is  this  direction  : 

^f  Then  the  Minister  shall  present  unto  the  Bishop  those  who  are  to 
be  confirmed,  and  shall  say, 

Reverend  Father  in  God,  I  present  unto  you  these  children 
[or  these  persons]  to  receive  the  Laying  on  of  Hands. 

This  rubric  is  added  : 

^[  Then  the  Bishop,  or  some  Minister  appointed  by  him,  may  say, 

Hear  the  words  of  the  Evangelist  Saint  Luke,  in  the  eighth 
Chapter  of  the  Book  of  the  Acts  of  the  Apostles. 

The  rubric  next  to  the  last  reads  : 

^[  The  Minister  shall  not  omit  earnestly  to  move  the  Persons  con- 
firmed to  come,  without  delay,  to  the  Lord's  Supper. 

THE  FORM  OF  SOLEMNIZATION  OF  MATRIMONY. 
The  Exhortation  has  been  expanded. 

THE  ORDER  FOR  THE  VISITATION  OF  THE  SICK. 

The  Commendatory  Prayer  is  shortened  by  the  omission  of 
these  lines,  "And  teach  us  who  survive,  in  this,  and  other 
like  daily  spectacles  of  mortality"  and  "bring  us  to  everlasting 
life." 

THE  COMMUNION  OF  THE  SICK. 

These  rubrics  are  added  : 

If  In  the  times  of  contagious  sickness  or  disease,  or  when  extreme 
weakness  renders  it  expedient,  the  following  form  shall  suffice  : 


422  Appendix. 


The  Confession  and  the  Absolution;  Lift  up  your  hearts,  etc. , 
through  the  Sanctus  ;  The  Prayer  of  Consecration,  ending  with 
these  words,  partakers  of  his  most  blessed  Body  and  Blood  ; 

The  Communion  ;    The  Lord's  Prayer ;    The  Blessing. 

•[  This  Office  may  be  used  with  aged  and  bed-ridden  persons,  or 
such  as  are  not  able  tu  attend  the  public  Ministration  in  C/iti'-c/i, 
substituting  the  Collect,  Epistle  and  Gospel  for  the  Day,  for 
those  appointed  above. 

THE  ORDER  FOR  THE  BURIAL  OF  THE  DEAD. 
The  rubric  after  the  Sentences  reads : 

*[  After  they  are  come  into  the  Church,  shall  be  said  or  sung  one 
or  both  of  the  following  Selections,  taken  from  the  3Q///  and 
got/i  Psalms. 

The  Gloria  Patri  is  printed  at  the  close  of  the  first  Selection 
from  the  Psalms  and  the  last  verse  in  the  second  is  changed 
from  "So  teach  us  to  number  our  days"  to  "O  teach  us  to 
number  our  days." 

After  the  Lesson  is  this  rubric  : 

•j  Here  may  be  sung  a  Hymn  or  an  Anthem  ;  and,  at  the  discretion 
of  the  Minister,  the  Creed,  and  such  fitting  Prayers  as  are  else- 
where provided  in  this  Book,  may  be  added. 

In  place  of  the  rubric  before  the  Lord's  Prayer  the  following 

is  substituted  : 

^[  Then  the  Minister  shall  say, 

Lord,  have  mercy  upon  us. 
Christ,  have  mercy  upon  u.<. 
Lord,  have  mercy  upon  us. 

After  "The  Grace,"  etc.,  are  four  new  prayers,  followed  by 
this  rubric : 

^[  Inasmuch  as  it  may  sometimes  be  expedient  to  say  under  shelter 
of  the  Church  the  whole  or  a  part  of  the  service  appointed  to  be 
said  at  the  Grave,  the  same  is  hereby  allowed  for  weighty  cause. 

At  the  Burial  of  the  Dead  at  Sea. 

^[  The  same  office  may  be  used ;    but  in    the   Sentence  of  Committal, 
tlie  Minister  shall  say. 


Appendix.  423 

In  the  Committal  the  words  "We  therefore  commit  his  body 
to  the  deep"  are  substituted  for  "We  therefore  commit  his 
body  to  the  ground,"  and  "the  sea  shall  give  up  her  dead," 
takes  the  place  of  "the  earth  and  the  sea  shall  give  up 
their  dead." 

THE  THANKSGIVING  OF  WOMEN  AFTER  CHILD-BIRTH,  COMMONLY 
CALLED  THE  CHURCHING  OF  WOMEN. 

The  only  change  is  in  the  third  rubric : 

TJ  Then   shall  be  said  by    both    of  them    the  following    Hymn,    the 
woman   still  kneeling. 

FORMS  OF  PRAYER  TO  BE  USED  AT  SEA. 

The  title  of  the  third  prayer  is  changed  to  read  :  Prayers 
to  be  used  in  all  Ships  in  Storms  at  Sea.  Short  Prayers  in 
respect  of  a  Storm,  are  placed  before  instead  of  after  The  Prayer 
to  be  said  before  a  Fight  at  sea  against  any  enemy. 

The  Lord's  Prayer  is  removed  to  a  place  directly  after  the 
Absolution  and  has  this  rubric  : 

^f  Then  shall  they  together  say  the  Lord's  Prayer. 

Thanksgiving  after  a  Storm  has  been  placed  after  Special 
Prayers  with  respect  to  the  Enemy.  The  Psalm,  "If  the  Lord 
had  not  been  on  our  side,"  is  given  the  heading,  Thanksgiving 
after  a  Victory. 

At  the  Burial  of  the  Dead  at  Sea  with  some  changes  is 
removed  from  this  Office  to  the  end  of  the  Service  of  The  Burial 
of  the  Dead  as  already  noted. 

A  FORM  OF  PRAYER  FOR  THE  VISITATION  OF  PRISONERS. 

Minister  and  Answer  are  omitted  from  the  Versicles  following 
the  Lord's  Prayer. 

The  grouping  of  the  Collects  is  changed,  being  placed  after 
the  sist  Psalm,  and  the  Psalm  is  not  printed.  The  first  Collect 
is  omitted,  and  the  one  beginning  "O  God,  whose  nature  and 


424  Appendix. 


property  is  ever   to  have  mercy,"   etc.,  is  substituted.      Before 
the  Collects,   we  have  this  rubric : 

^f  Here  the  Minister,  as  he  shall  see  convenient,  mav  read  certain 
or  all  of  these  Prayers  following,  the  Prayer  for  all  Conditions 
of  Afen,  or  any  other  Prayer  which  he  shall  judge  proper. 

After  the  Creed  the  second  rubric  now  reads : 

*\  Then,  all  kneeling,  the  Minister  shall  say  the  fifty-first  Psalm 
of  the  Psalter,  Miserere  mei,  Deus. 

The    Prayer  for    Persons    under    Sentence    of    Death     becomes 
A   Form  of  Prayer  for    Persons  under  sentence  of  death. 
This  title  is  followed  by  this  rubric : 

^[  When  a    Criminal  is  under  sentence  of  death,    the  Minister  shall 
proceed  to  exhort  him  after  this  form,  or  other  like. 

After  the  Blessing  the  rubric  reads: 

^|  At  the  time  of  Execution,    the  Minister  shall  use  such  devotions 
as  he  shall  think  proper. 

The  following  is  added  : 

Notice.  It  is  judged  best  that  the  Criminal  should  not  make 
any  public  profession  or  declaration. 

The  Prayer  for  imprisoned  Debtors  is  removed. 

A  FORM  OF  PRAYER  AND  THANKSGIVING  TO  ALMIGHTY  GOD. 

The  Anthem  is  changed  to  the  Prayer  Book  version  found 
in  the  Psalter  and  for  the  fourth  verse  is  inserted  the  seventh 
verse  of  the  I47th  Psalm.  The  Gloria  Patri  is  printed  at  the 
end. 

The  Prayer  after  the  General  Thanksgiving  has  been  changed 
to  this  language : 

We  yield  thee  unfeigned  thanks  and  praise  for  the  return 
of  seed-time  and  harvest,  for  the  increase  of  the  ground  and 
the  gathering  in  of  the  fruits  thereof,  and  for  all  the  other 
blessings  of  thy  merciful  providence  bestowed  upon  this  nation 
and  people.  And,  we  beseech  thee,  give  us  a  just  sense  of 
these  great  mercies. 


Appendix.  425 

THE  PSALTER,  OR  PSALMS  OF  DAVID. 

*Various  changes  have  been  made  in  the  punctuation,  the 
spelling  of  words,  the  capitalization,  etc.,  of  the  Psalms.  The 
Psalter  is  printed  with  the  musical  colon.  The  14131  Psalm 
is  removed  from  the  morning  of  the  twenty-ninth  day  of  the 
month  to  the  evening  of  the  same  day. 

The  Selection  of  Psalms  and  the  Selection  of  Psalms  for  Holy 
Days  are  omitted  and  a  Table  of  Proper  Psalms  on  Certain  Days, 
and  a  Table  of  Selections  of  Psalms  substituted. 

The  Psalms  are  designated  with  ordinary  numerals,  and 
the  verses  of  the  ngth  Psalm  are  numbered  consecutively 
throughout. 

THE  FORM  AND  MANNER  OF  MAKING,   ORDAINING  AND 
CONSECRATING  BISHOPS,   PRIESTS  AND  DEACONS. 

In  the  Consecration  of  Bishops  the  rubric  after  the  Gospel 
as  changed  reads  : 

^[  Then  shall  follow  the  Nicene  Creed,  and  after  that  the  Sermon  ; 
which  being  ended,  the  elected  Bishop  — 

In  the  same  Office  the  longer  form  of  the  Veni  Creator  Spiritus, 
is  omitted,  and  instead  of  the  rubric  '"*[  Or  this,"  we  have  : 

^f  Or  else  the  longer  paraphrase  of  the  same  Hymn,  as  in  the  Ordering 
of  Priests. 

In  the  Ordering  of  Priests,  in  the  rubric  after  the  words, 
"  When  this  is  done,"  there  is  added,  "the  Nicene  Creed  shall  be 
said,  and." 

THE  FORM  OF  CONSECRATION  OF  A  CHURCH  OR  CHAPEL. 

From  the  title  are  omitted  the  words,  "according  to  the 
order,"  etc. 

Psalm  xxiv.  has  the  Gloria  Patri  printed  at  the  end. 

*For  full  particulars  see  Various  Psalter  Readings  in  Liturgiae  Aim-ri- 
canae  edited  by  Rev.  William  McGarvey. 


426  Appendix. 

In  the  prayer  beginning  "O  eternal  God,"  etc.,  the  words 
"the  performance  of"  are  omitted. 

The  second  supplication  has  been  changed  to  read  : 

Grant,  O  Lord,  that  they  who  at  this  place  shall  in  their  own 
persons  renew  the  promises  and  vows  of  their  Baptism,  and 
be  Confirmed  by  the  Bishop,  may  receive  such  a  measure  of 
thy  Holy  Spirit,  that  they  may  be  enabled  faithfully  to  fulfil 
the  same,  and  grow  in  grace  unto  their  lives'  end.  Amen. 

Alternate  Lessons  are  provided.  Rubric  concerning  part 
of  Psalm  after  Morning  Prayer  omitted.  The  following  takes 
the  place  of  the  four  rubrics  after  the  Gospel : 

\  For   the   last   Collect,    immediately  before  the  final  Blessing,    the 
Bishop  shall  say  this  Prayer. 

The  last  part  of  the  final  prayer  has  been  changed  to  read  : 

Grant,  we  beseech  thee,  that  in  this  place  now  set  apart 
to  thy  service,  thy  holy  Name  may  be  worshipped  in  truth  and 
purity  through  all  generations;  through  Jesus  Christ  our  Lord. 
Amen. 


AN  OFFICE  OF  INSTITUTION  OF   MINISTERS  INTO   PARISHES  OR 
CHURCHES. 

The  words  in  the  title,  "prescribed  by,"  etc.,  have  been 
removed.  The  words,  "may  transmit  the  following  Letter 
of  Institution,  for  the  proposed  Rector,  or  Assistant  Minister, 
to  one  of  his  Presbyters  whom  he  may  appoint  as  the  Institutor," 
are  omitted  from  the  first  rubric,  and  the  following  line  sub- 
stituted, "  may  proceed  to  institute  him  into  the  Parish." 

In  the  Letter  of  Institution  the  words  [or,  Assistant  Minister, 
a.\  the  case  may  be]  are  omitted.  The  words  [or  Assistant 
Minister]  wherever  they  previously  occurred  in  the  Office  are 
stricken  out. 

The  Standing  Committee's  Letter  of  Institution,  and  the 
rubric  that  belongs  to  it  are  removed. 

The  changed  rubric  before  the  Proper  Psalms  reads  : 


Appendix.  427 


TJ  On  the  day  designated  for  the  new  Incumbent  's  Institution,  at 
the  usual  hour  of  Morning  Prayer,  the  Bishop,  or  the  Institutor 
appointed  by  him,  attended  by  the  neiv  Incumbent,  and  by  the 
other  Clergy  present,  shall  enter  the  Chancel.  Then  all  the 
Clergy  present  standing  in  the  Chancel  or  Choir,  except  the 
Bishop,  or  the  Priest  who  acts  as  Institutor,  who  shall  go  within 
the  rails  of  the  Altar  ;  the  Wardens  (or,  in  case  of  their  necessary 
absence,  two  members  of  the  Vestry)  standing  on  the  right  and 
left  of  the  Altar,  without  the  rails  ;  the  Senior  Warden  (or 
the  member  of  the  Vestry  supplying  his  place)  holding  the  keys 
of  the  Church  in  his  hand,  in  open  view,  the  officiating  Priest 
shall  read  Morning  Prayer. 

The  next  rubric  is  altered  into  : 

^[  Morning  Prayer  ended,  the  Bishop,  or  the  Priest  who  acts  as 
the  Institutor,  standing  within  the  rails  of  the  Altar,  shall  say. 

In   the  rubric  that  follows,  the  same  words,  the  Bishop  or,  are 
introduced.     The  next  rubric  that  has  been  changed  reads  : 

*\  No   objection  being   offered,    or   the   Institutor   choosing  to  go  on 
with  the  Service,   then  shall  be  read  the  Letter  of  Institution. 


The  words  Instituting  Minister  give  way  to  Institutor  in  the 
rubric  after  the  Reception  of  the  keys. 

Following  the  Lord's  Prayer  the  rubric  is  changed  to  : 

^[  Then  shall  the  Institutor  receive  the  Incumbent  within  the  rails 
of  the  Altar,  and  present  him  the  Bible,  Book  of  Common  Prayer, 
and  Books  of  Canons  of  the  General  and  Diocesan  Convention, 
saying  as  follows. 

The  following  takes  the  place  of  Laudatc  Nonit-n  and  its  rubric  : 

^J  Then   shall  be   said  or   sung   Psalm    Ixviii.    Exsurgat   Deus,    or 
Psalm  xxvi.   Judica  me,   Domine. 

From  the  final  rubric  these  words,  and  may  perform  such  other 
duties  herein  assigned  the  Instituting  Minister  as  he  may  choose, 
are  removed. 

ARTICLES  OF  RELIGION. 

These  have  been  placed  at  the  end  of  the  Prayer  Book  and 
given  a  separate  title-page. 


428 


Appendix. 


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430  Appendix. 


APPENDIX  C. 

*LIST    OF    PRAYER     BOOKS,     AND    PORTIONS     THEREOF,     PUBLISHED    IN 

MEXICO,     CANADA    AND    THE    UNITED    STATES,    PRIOR    TO    THE 

YEAR    l86l,    WITH    QUOTATION    OF    PRICES. 

Abbreviations  :  C.  E.  Church  of  England  ;  A.  E.  C.  American  Episcopal  Church  ; 
K.  C.  Roman  Catholic  ;  R.  D.  C.  Reformed  Dutch  Church  ;  M.  E.  C.  Methodist 
Episcopal  Church ;  U.  C.  Universalist  Church  :  P.  C.  Presbyterian  Church  : 
M.  B.  Moravian  Brethren  ;  S.  Swedenborgian  ;  H.  Huguenot  ;  J.  Jewish  ;  U.  Uni- 
tarian ;  D.  U.  Denomination  Unknown  :  E.  L.  Evangelical  Lutheran. 

1561. 

Missale  Romanum  Ordinarium.  (R.  C.)  Mexico,  Antonio  de 
Espinosa.  Folio,  $1,250.00. 

1567. 

Incipiunt  Hore  Beate  Marie,  virginis,  secundus  ordinem 
Fratru  Predicatorum.  (R.  C.)  Mexico,  Petrus  Ocharte.  4°, 
$550.00. 

I579- 

Ceremonial  Y  Rubricas  Generales,  Con  Laorden  de  celebrar 
las  missas  y  auifos  paralos  defectos  q  acercadellas  pueden 
acontecer.  Sacados  del  nueuo  Missal  Tridentino.  Y  traduzido 
por  el  muy  R.  P.  Fray  luan  Ozcariz.  Dirijido  al  Illustrissimo 
y  Reuerendissimo  Senor  D.  Pedro  Moya  de  Cotreras,  Arcobispo 
de  Mexico,  del  Consejo  de  su  Majestad,  etc.  (R.  C.)  Mexico, 
Pedro  Balli.  8°,  $92.50. 

1583- 

Forma  Brevis  Administrandi  apud  Indos  Sanctu  Baptismi 
Sacramentum  :  iuxtaordine  Sanctse  Romanae  Ecclesiae  :  ex  coces- 
sione  S.  D.  Pauli  Papae  III.  nuper  summa  cura,  &  diligentia 
limata,  ac  praelo  mandata,  per  Fratrem  Michaelem  a  carate 
Minoritani.  (R.  C.)  Mexico,  Petrus  Ocharte.  8°,  $125.00. 

*The  prices  here  quoted  have  been  made  up  from  book  dealers'  cat- 
alogues, and  reports  of  auctioneers,  librarians  and  private  buyers. 
They  are  not  infallible,  but  approximate.  To  save  space  the  titles  in 
many  cases  have  been  abbreviated,  but  enough  has  been  given,  to 
identify  the  books.  In  titles  of  more  than  one  volume  the  price 
refers  to  the  set  and  not  to  single  books. 


Appendix.  431 

1614. 

Manual  breve  y  forma  de  administrar  los  Santos  Sacramentos 
a  los  indos  universalmenti  ;  ex  concessione  Pau.  Papae  III. 
(R.C.)  Mexico,  Maria  de  Espinosa.  8°,  $80.00. 

1730. 

Ritual  para  administrar  los  Santos  Sacramentos,  etc.     (R.  C.) 

Mexico.     4°,  $80.00. 

1642. 

Manual  breve  y  forma  de  administrar  los  Santos  Sacramentos, 
etc.  (R.  C.)  Mexico,  Francisco  Robledo.  4°,  $75.00. 

1669. 

Manual  breve  y  forma  de  administrar  los  Santos  Sacramentos, 
etc.  (R.  C.)  Mexico,  Francisco  Rodriquez  Lupercio.  8°, 
$60.00. 

1674. 

Manual  de  Administrar  los  Santos  Sacramentos.  (R.  C.)  12°, 
$50.00. 


Morning  and  Evening  Prayer  in  Mohawk.  (C.  E.)  New 
York,  William  Bradford.  Small  4°,  $240.00. 

^Si- 

Manual  breve  y  forma  de  administrar  los  Santos  Sacramentos, 
etc.  (R.  C.)  Mexico,  Joseph  Bernardo  de  Hogal.  4°,  $48.00. 

1732. 

Manual  breve  y  forma  de  administrar  los  Santos  Sacramentos, 
etc.  (R.  C.)  Mexico,  Joseph  Bernardo  de  Hogal.  4°,  $40.00. 

1760. 

The  Form  of  Prayer  which  was  performed  at  the  Jews' 
Synagogue  in  the  City  of  New  York,  on  Thursday  October  23, 
1760;  Being  the  Day  appointed  by  Proclamation  for  a  General 
Thanksgiving  to  Almighty  God  for  the  Reducing  of  Canada  to 


432  Appendix. 

His    Majesty's    Dominions.       (J.)      New    York,     W.     Weyman. 
12°,  $25.00. 

1762. 

Form  of  Prayer  for  the  Seventh  Day  of  May.  (C.  E. )  New 
York,  William  Weyman.  12°,  $25.00. 

1763- 

Morning  and  Evening  Prayer  in  Mohawk.  (C.  E. )  Boston, 
Richard  and  Samuel  Draper.  Small  4°,  $50.00. 

1766. 

Prayers  for  Shabbath,  Rosh-Hashanah,  and  Kippur  (J.) 
New  York,  John  Holt.  Square  12°,  $50.00. 

1767. 

The  Family  Prayer  Book,  containing  Morning  and  Evening 
Prayers.  Ephrata,  Printed  for  William  Barton.  16°,  35.00. 

Psalms  of  David,  with  Confession  of  Faith,  Liturgy,  etc.,  of 
the  Reformed  Dutch  Church.  New  York,  James  Parker.  12°, 
$25.00. 

Prayer  Book  in  Montagnais.  (R.  C.)  Quebec,  Brown  &  Gil- 
more.  Small  4°,  $50.00. 

1768. 

Officia  Sanctorum  in  Breviario  Romano.  (R.  C.)  Mexico.  4°, 
$25.00. 

1769. 

Morning  and  Evening  Prayer  in  Mohawk.  (C.  E.)  New 
York,  W.  Weyman  and  Hugh  Gaine.  8°,  $75.00. 

1770. 

The  Garden  of  the  Soul.  (R.  C.)  Philadelphia,  Joseph 
Cruikshank.  18°,  $50.00. 

*774- 

A  Manual  of  Catholic  Prayers.  (R.  C.)  Philadelphia, 
R.  Bell.  12°,  $30.00. 


Appendix.  433 

1776. 

Reglement  de  la  Confrerie  de  1'  Adoration  Perpetuelle  du 
S.  Sacrement  et  de  la  Bonne  Morte.  (R.  C.)  Montreal, 
F.  Mesplet  &  C.  Berger.  16°,  $15.00. 

Delaware,  Indian  and  English  Spelling  Book  with  Prayers,  etc. 
(M.  B.)  Philadelphia,  Henry  Miller.  16°,  $25.00. 

1777. 

Officium  in  honorem  Domini  nostri  J.  C.,  etc.  (R.  C.) 
Montreal,  F.  Mesplet.  12°,  $4.00. 

1778. 

Neuvaine  en  1'honneur  de  St.  Francois  Xavier.  (R.  C.)  Mon- 
treal, F.  Mesplet.  $3.00. 

1780. 

Morning  and  Evening  Prayer  in  Mohawk.  (C.  E.)  Quebec, 
William  Brown.  8°,  $50.00. 

Morning  Prayer  for  the  use  of  the  College  of  Philadelphia. 
(A.  E.  C.)  John  Dunlap.  12°,  $15.00. 

1781. 

Primer  and  Prayers  in  Mohawk.  (C.  E.)  Montreal,  Printed 
at  Fleury  Mesplets.  Square  24°,  $75.00. 

1785. 

Liturgy  collected  principally  from  the  Book  of  Common 
Prayer,  for  the  use  of  the  First  Episcopal  Church  of  Boston. 
(U.)  Boston,  Peter  Edes.  12°,  $20.00. 

1786. 

The  Book  of  Common  Prayer  And  Administration  of  the 
Sacraments  And  other  Rites  and  Ceremonies  As  revised  and 
proposed  to  the  Use  of  The  Protestant  Episcopal  Church,  etc. 
(A.  E.  C.)  Philadelphia,  Hall  &  Sellers.  12°,  $150.00. 

The  Communion  Office,  or  order  for  the  administration  of  the 
Holy  Eucharist,  or  Supper  of  the  Lord,  with  private  devotions. 
(A.  E.  C.)  New  London,  T.  Green.  12°,  $125.00. 


434  Appendix. 

Prayers  in  Scripture  Expression.  By  Matthew  Henry.  (P.  C.) 
Wilmington,  Del.  16°,  $3.00. 

1788. 
Officia  Sanctorum  in  Breviario  Romano.    (R.  C  )    Mexico.    4°. 

1789. 

The  Devout  Christian's  Vade  Mecum.  (R.  C.)  Philadelphia, 
M.  Carey.  32°,  $10.00. 

1790. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Hall 
&  Sellers.  12°,  $15.00. 

1791. 

The  Pious  Guide.  (R.  C.)  Georgetown,  D.  C.,  James  Doyle. 
12°,  $10.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Hall 
&  Sellers.  12°,  $10.00. 

Book  of  Offices.  (A.  E.  C.)  Philadelphia,  Hall  &  Sellers. 
4°,  $12.00. 

Book  of  Offices.  (A.  E.  C.)  Philadelphia,  Hall  &  Sellers. 
Fol.,  15.00. 

1792. 

The  Garden  of  the  Soul.  (R.  C.)  Philadelphia,  M.  Carey. 
12°,  $15.00. 

The  Pious  Guide.  (R.  C.)  Georgetown,  D.  C.  James  Doyle. 
12°,  $8.00. 

The  Devout  Christian's  Vade  Mecum.  (R.  C.)  Philadelphia, 
M.  Carey.  32°,  $8.00. 

The  Order  of  Worship  or  Forms  of  Prayer  for  the  New 
Church.  (S.)  Baltimore,  Samuel  and  John  Adams.  12°,  $30.00. 

1793- 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Hugh 
Gaine.  12°,  $10.00. 

The  Ordination  Offices.  (A.  E.  C.)  New  York,  Hugh  Gaine. 
Royal  Folio,  $15.00. 


Appendix.  435 

1794- 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Hugh 
Gaine.  12°,  $8.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Boston,  Manning 
&  Loring.  12°,  $8.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Hall 
&  Sellers.  12°,  $8.00. 

Book  of  Common  Prayer  (A.  E.  C.)  Boston,  Thomas 
&  Andrews.  12°,  $8.00. 

1795- 

Recueil  de  cantiques  a  1'usage  des  Missions,  etc.  (R.  C.) 
Quebec,  John  Neilson.  12°,  $5.00. 

The  Psalter  or  Psalms  of  David,  Printed  as  they  are  to  be  sung 
in  Churches,  with  the  Order  for  Morning  and  Evening  Prayer 
daily  throughout  the  Year.  (A.  E.  C.)  New  London,  Thomas 
C.  Green.  12°,  $125.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York.  Hugh 
Gaine.  Fol.,  $12.50, 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  W.  Young 
&  J.  Ormrcd.  12°,  $9.00. 

A  Hymn  and  Prayer  Book.  (E.  L.)  New  York,  Hurtin 
&  Commardinger.  18°,  $25.00. 

1796. 

Heures  romaines.  (R.  C.)  Quebec,  John  Neilson.  12°, 
$10.00. 

Recueil  de  cantiques,  etc.,  2  vols.  (R.  C.)  Quebec,  John 
Neilson.  12°,  $5.00. 

La  Journee  du  Chretien.  (R.  C.)  Baltimore,  W.  Pechin. 
24°,  $2.50. 

1797. 

La  Journee  du  Chretien.  (R.  C.)  Quebec,  Louis  Germain. 
24°,  $2.50. 

Recueil  du  cantiques,  etc.  (R.  C.)  Quebec,  John  Neilson. 
12°,  $5.00. 


436  Appendix. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  T.  Allen. 
12°,  $5.00. 

The  Catholic  Liturgy.  Compiled  by  Nathan  Davies.  (D.  U.) 
Boston,  Samuel  Hall.  8°,  $15.00. 

Golden  Treasury,  with  a  few  Forms  of  Prayer.  (D.  U.)  New 
York.  12°,  $1.00. 

1798. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Hugh 
Gaine.  24°,  $4.50. 

A  Short  Abridgment  of  Christian  Doctrine,  with  prayers. 
(R.  C.)  Baltimore,  Michael  Duffy.  18°,  $5.00. 

1799. 

Formularies  de  Prieres  a  1'usage,  des  Pensionnaires  de  Religi- 
euses  Ursulines.  (R.  C.)  Quebec.  12°,  $3.75. 

1800. 

Le  graduel  remain  &  1'usage  du  Diocese  de  Quebec.  (R.  C.) 
Quebec,  John  Neilson.  8°,  $10.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Boston,  I.  Thomas 
&  E.  T.  Andrews.  12°,  $4.50. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Hall 
&  Sellers.  12°,  $5.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Wilmington,  Del., 
Peter  Brynberg.  24°,  $4.25. 

1801. 

Le  graduel  remain  a  1'usage  du  Diocese  de  Quebec.  Quebec, 
John  Neilson.  8°,  $8.00. 

Le  processional  romaine  a  1'usage  du  diocese  de  Quebec. 
(R.  C.)  Quebec,  John  Neilson.  8°,  $5.00 

The  Devout  Christian's  Vade  Mecum.  (R.  C.)  Baltimore, 
Warner  &  Hanna.  32°,  $3.50. 

Book  of  Common  Prayer.  (A.  E.  C.)  Brooklyn,  Thomas 
Kirk.  8°,  $3.50. 


Appendix.  437 


1802. 

Le  gradual  remain  a  1'usage  du  Diocese  de  Quebec.  John 
Neilson.  8°,  $8.00. 

Le  Vesperal  remain  a  1'usage  du  Diocese  de  Quebec.  (R.  C.) 
Quebec,  John  Neilson.  8°,  $4.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Worcester,  Isaiah 
Thomas,  Jr.  16°,  $3.50. 

1803. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  T.  &  J. 
Swords,  18°,  $3.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Printed  by 
George  Foreman  for  William  Durell.  16°,  $3.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Printed  by 
George  Foreman  for  Peter  Brynberg,  Wilmington,  Del.  16°, 

$3-75- 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Samuel 
Campbell.  24°,  $3.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Printed  by 
William  A.  Davis  for  Samuel  Campbell.  24°,  $3.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Wilmington,  Del., 
Peter  Brynberg.  32°,  $2.50. 

Roman  Catholic   Manual.     Boston,  Manning  &  Loring.     24°, 

$3-50. 

Hymns  and  Liturgy  in  Delaware  Indian.  (M.  B.)  Phila- 
delphia, Henry  Switzer.  12°,  $15.00. 

1804. 

Recueil  de  cantiques,  etc.  (R.  C.)  Quebec,  John  Neilson. 
16°,  $2.00. 

Recueil  de  cantiques,  etc.  (R.  C.)  Quebec,  Thomas  Gary 
&  Co.  16°,  $2.00. 

Key  of  Paradise.     (R.  C.)     Baltimore.      18°,  $1.25. 

1805. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  T.  &  J. 
Swords.  26°,  $2.50. 


438  Appendix. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Peter 
A.  Mesier.  4°,  $3.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  I.  A.  Plow- 
man. 8°,  $3.00. 

Book  of  Common  Prayer.      (A    E.  C.)     New  York.     4°,  $3.25. 

1806. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Alexander 
Ming.  12°,  $2.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Peter 
A.  Mesier.  8°,  $3.00. 

1807. 

Instructions  chretiennes  pour  les  jeunes  gens,  etc.  (R.  C.) 
Quebec,  John  Neilson.  16°,  $1.50. 

Catechisme  ou  Abrege  de  la  Doctrine  Chretienne,  with  Prayer. 
(R.  C.)  Baltimore,  Jean  W.  Butler.  32°,  $1.25. 

1808. 

Catechism  and  Prayers.  (R.  C.)  New  York,  Bernard  Dornin. 
16°,  $1.50. 

Manuale  Clericorum  Seminarii  Sulpitii  Baltimorensis.  (R.  C.) 
Baltimore,  John  W.  Butler.  24°,  $3.25. 

The  Pious  Guide.  (R.  C.)  New  York,  Bernard  Dornin. 
12°,  $3.00. 

Book  of  Offices.  (A.  E.  C.)  New  York,  Hugh  Gaine.  4', 
$5.00. 

Office  of  Institution.  (A.  E.  C.)  New  York,  T.  &  J.  Swords. 
8°,  $2.50. 

Book  of  Common  Prayer.  (A,  E.  C.)  Baltimore,  William 
Warner.  18°,  $2.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Campbell 
&  Mitchell,  24°,  $1.75. 

1809. 

The  Pious  Guide.  (R.  C.)  New  York,  Bernard  Dornin.  i2L, 
$3.00. 

True  Piety.     (R.  C.)    Baltimore,  Warner  &  Hanna.    18°.  $2.50. 


Appendix.  439 

La  solide  devotion  a  les  tres-sainte  familee  de  Jesus,  Marie 
&  Joseph.  (R.  C.)  Quebec.  16°,  $1.50. 

Catechisme  ou  Abrege  de  la  Doctrine  Chretienne,  with  prayers. 
(R.  C.)  Office  de  Libraire  Catholique  Remain.  24°,  $2.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  John 
Bioren.  16°,  $2.00. 

1810. 

The  Office  of  the  Holy  Week.  (R.  C.)  Baltimore,  Printed 
for  Bernard  Dornin  by  G.  Dobbin  &  Murphy.  12°,  $2.25. 

Catechism  and  Prayers.  (R.  C.)  New  York,  B.  Dornin. 
16°,  $1.00. 

Officium  in  festo  sanctae  familiae  Jesu,  Mariae,  Joseph.  (R.  C.) 
Quebec.  8°,  $1.30. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  T.  &  J. 
Swords.  24°,  $1.75. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  T.  &J. 
Swords.  12°,  $2.00. 

1811. 

Book  of  Common  Prayer.  (A.  E.  C.)  Boston,  J.  T  Buck- 
ingham. 8°,  $2.50. 

Book  of  Common  Prayer.  (A.  E.  C.)  Boston,  Charles 
Williams.  8°,  $2.50 

Roman  Catholic  Manual.  Boston,  J.  T.  Buckingham.  18°, 
$2.00. 

A  Liturgy  collected  for  the  use  of  the  Church  at  King's  Chapel, 
Boston.  (U.)  Boston.  8°,  $4.50. 

1812. 

Heures  romaines.    (R.  C.)    Quebec,  John  Neilson.      12°,  $5.00. 

Le  graduel  remain  a  1'usage  du  Diocese  de  Quebec.  Quebec, 
John  Neilson.  8°,  $5.00. 

Heures  romaines.  (R.  C.)  Montreal,  C.  P.  Leprohon.  32°, 
53.50. 

Recueil  de  cantiques,  etc.      (R.  C.)     Quebec.      12°,  $1.25. 

The  Spiritual  Mirror  of  the  Confraternity  of  St.  Augustine  and 
St.  Monica.  (R.  C.)  Philadelphia,  A.  Pagan.  18°,  $1.50. 


440  Appendix. 

The  Devout  Christian's  Vade  Mecum.  (R.  C.)  Baltimore, 
William  Warner.  32°,  $1.50. 

Morning  and  Evening  Prayer,  etc.  (A.  E.  C.)  Boston,  Charles 
Williams.  12°,  Engraved  title  page,  $4.50. 

Book  of  Common  Prayer,  (A.  E.  C.)  Philadelphia,  Moses 
Thomas.  12°,  $2.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  &  G. 
Bruce.  48°,  $1.50. 

1813. 

Devout  Christian's  Vade  Mecum.  (R.  C.)  New  York,  T.  Kin- 
nersley.  32°,  $1.25. 

The  Pious  Guide.  (R.  C.)  New  York,  Bernard  Dornin.  i2c, 
$2.50. 

Man's  Only  Affair,  with  prayers  and  vespers.  (R.  C.)  New 
York.  T.  Seymour.  24°,  $2.00. 

Manuel  du  Chretien.     (R.  C.)     Quebec.     32°,  $1.50. 

Exercise  Tres-devot  envors  St.  Antoine  de  Padoue.  (R.  C.) 
Montreal,  James  Brown.  16°,  $1.75. 

La  Imitation,  etc.     (R.  C.)     Quebec.      16°,  $2.50. 

Spelling  Book  and  Prayers  in  Iroquoian.  (A.  E.  C.)  Platts- 
burgh,  F.  C.  Powell.  16°,  $3.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  W.  W. 
Woodward.  48°,  $1.75. 

Hymns  and  Liturgy  of  the  Protestant  Church  of  the  United 
Brethren.  (M.  B.)  Philadelphia,  Conrad  Zentler.  8°,  $40.00. 

1814. 

The  Garden  of  the  Soul.     (R.  C.)     Baltimore.     12°,  $1.25. 

Christian's  Manual  of  Faith  and  Doctrine.  (R.  C.)  New 
York.  1 8°,  $1.00. 

Petite  Manuel  du  Chretien.     (R.  C.)     Quebec.     32°,  $1,00. 

True  Piety.  (R.  C.)  Baltimore,  William  Warner  12°, 
$1.50. 

The  Scapular,  with  Office  for  the  B.  V.  Mary.  (R.  C.)  Phil- 
adelphia, A.  Fagan.  18°,  $1.50. 

Two  Sermons  on  Family  Prayer,   with  collection  of  Prayers. 


Appendix. 


441 


By  Rev.   Charles   Stewart.     (C.   E.)     Montreal,   Nahum  Mower. 
8°,  $6.00. 

A  Form  of  prayer  and  thanksgiving  to  Almighty  God  ;  to  be 
used  on  Thursday,  the  Twenty-first  Day  of  April,  1814,  etc. 
(C.  E.)  Quebec,  John  Neilson.  4°,  $10.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Baltimore,  Leeds 
&  Coale.  12°,  $2.00. 

Psalms  and  Hymns  with  the  Catechism,  Confession  of  Faith 
and  Liturgy  of  the  Reformed  Dutch  Church.  New  York,  George 
Foreman.  8°,  $1.50. 

1815. 

Book   of    Common    Prayer.      (A.    E.    C.) 
&  Maxwell.      16°,  $1.25. 

Book   of  Common   Prayer.      (A.  E.  C.) 
Swords.      i2u,  $1.50. 

Book  of  Common   Prayer.      (A.   E.  C.) 
Swords.     24°,  $1.00. 

Book  of   Common   Prayer.      (A.   E.  C.) 
Swords.     16°,  $1.00. 

The   Pious   Guide.       (R.    C.)      New   York,    Bernard    Dornin. 

12°,   $1.50. 

The  Pious  Guide.  (R.  C.)  Georgetown,  D.  C.,  Joseph  Milli- 
gan.  12°,  $1.50. 

Le  petit  Catechisme,  with  prayers.    (R  C.)   Quebec.    16°,  $1.00. 

A  Form  of  prayer  and  thanksgiving  to  Almighty  God  ;  to  be 
used  On  Thursday,  the  Sixth  Day  of  April,  1815,  being  the  Day- 
appointed  by  Proclamation  for  a  General  Thanksgiving  to 
Almighty  God  :  For  putting  an  end  to  the  War  in  which  we 
were  engaged  against  the  United  States  of  America.  (C.  E.) 
Quebec,  John  Neilson.  4°,  $7.50. 


Baltimore,  Coale 
New  York,  T.  &  J. 
New  York,  T.  &  J. 
New  York,  T.  &  J. 


Prayer  Book  in  Mohawk 
man.      :8C,  $75.00. 

L'Office  de  la  semaine  sainte. 
Key  to  Paradise.     New  York. 


1816. 

(R.   C.) 


Montreal,   Lane  &  Bow- 


(R.  C.)      Quebec.     8°, 

12°,   $1.25. 


442  Appendix. 

La  Journee  du  Chretien.  (R.  C.)  Montreal,  Lane  &  Bowman. 
32°,  $1.50. 

Journee  du  Chretien.  Latin  and  French.  (R.  C.)  Phila- 
delphia, M.  Carey.  18°,  $1.50. 

A  Catechism,  with  prayers.  (R.  C.)  Philadelphia,  William 
Fry.  12°,  $1.25. 

Petites  Etrennes  Spirituelles.  Latin  and  French.  (R.  C.) 
Philadelphia,  M.  Carey.  32°,  $1.00 

Book  of  Common  Prayer.     A.  E.  C.)     Boston.     8°.  $1.50. 

Book  of  Common  Prayer.  (A.  E.  C.)  T.  &  J.  Swords. 
24°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  New  York 
Bible  and  Common  Prayer  Book  Society.  24°,  $1.00. 

Prayers  in  the  language  of  the  Six  Nations.  (A.  E.  C.) 
Albany,  G.  T.  Loomis  &  Co.  8°,  $10.00. 

1817. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  R.  &  W. 
A.  Barton.  12°,  $1.50. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  W.  B.  Gilley. 
Engraved  title  page  and  illustrations.  18°,  $3.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  W.  B.  Gilley. 
32°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Baltimore,  Joseph 
N.  Lewis.  24°,  $1.00. 

Prayer  Book  in  Montagnais.  (R.  C.)  Quebec,  C.  La  Francois. 
12°,  $35  °°- 

The  Catholic  School  Book,  with  Prayers.  (R.  C.)  Montreal, 
N.  Mower.  12°,  $1.00. 

Catechism  and  Prayers.    (R.  C.)   Quebec,  New  Printing  Office. 

I2C,    $I.OO. 

1818. 

The  Devout  Communicant.  (R.  C.)  Philadelphia,  Bernard 
Dornin.  18°,  $1.00. 

Catechism  with  prayers.  (R.  C.)  Quebec,  New  Printing 
Office.  24°,  $1.00. 


Appendix.  443 

Catechisme  et  Prieres,  ou  Abrege  de  la  Doctrine  Chretienne. 
(R.  C.)  Baltimore,  Fielding  Lucas.  24°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Prayer 
Book  Society.  8°,  $1.50. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Prayer 
Book  Society.  8°,  $1.50. 

Book  of  Common  Prayer.  (A.  E.  C.)  Baltimore,  Joseph 
Robinson.  12°,  $1.25. 

Book  of   Common  Prayer.     (A.   E.  C.)     Philadelphia,   Henry 

F.  Anners.     8°,  $1.50. 

1819. 

Nouveau  recueil  de  cantiques  a  1'usage  du  diocese  de  Quebec, 
etc.  (R.  C.)  Quebec,  Imprime  a  la  Nouvelle  Imprimerie,  Halle 
des  Franc-macons.  8°,  $10.00. 

The  Christian's  Monitor.  (R.  C.)  New  York,  W.  H.  Creagh. 
18°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Henry 
L.  Megary.  8°,  $1.50. 

Book  of  Common  Prayer.  (A.  E.  C.)  Baltimore,  Joseph 
Robinson.  8°,  $1.50. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  W.  B.  Gilley. 
8°,  $1.50. 

Hymns  and  Liturgy  of  the  Protestant  Church  of  the  United 
Brethren.  (M.  B.)  Philadelphia,  Conrad  Zentler.  8°,  $15.00. 

1820. 

The  Devout  Christian's  Vade  Mecum.  (R.  C.)  E.  Cummiskey. 
18°,  $1.00. 

L'Office  de  1'Eglise.  (R.  C.)  Quebec,  John  Neilson.  i2c, 
$2.50. 

Neuvaine  en  1'honneur  de  St.  Francois  Xavier.  (R.  C.)  Quebec. 
12°,  $2.00. 

Spelling  Book  with  prayers  in  the  language  of  the  Seven 
Iroquois  Nations.  (A.  E.  C.)  Utica,  William  Williams.  i6c, 
$5.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Henry 
L.  Megary.  :6C,  $1.25. 


444  Appendix. 


1821. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  W.  B.  Gilley. 
18°,  $2.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  W.  B.  Gilley. 
48°,  $1.00. 

Instructions  sur  les  devotions  du  saint  Rosaire,  etc.  (R.  C.) 
Quebec,  C.  Le  Francois.  12'  ,  $1.50. 

Book  of  Common  Prayer  of  the  Evangelical  Episcopal  Church. 
Baltimore,  Richard  I.  Matchett.  18°,  $50.00. 

1822. 
The  Roman  Missal.     (R.  C.)     New  York,  William  H.  Creagh. 

12°,    $1.50. 

Book  of  Common  Prayer.     (A.  E.  C.)     Philadelphia,  Common 
Prayer  Book  Society.     8°,  $1.25. 
Book  of  Common  Prayer.     (A.  E.  C.)     Baltimore,  E.  J.  Coale 

&  Co.        12°,    $I.OO. 

The  Liturgy  of  the  New  Jerusalem  Church.  (S.)  Phila- 
delphia, Thomas  S.  Manning.  18°,  $10.00. 

1823. 

Book  of  Common  Prayer,  with  commentary,  by  Bishop 
Brownell.  (A.  E.  C.)  New  Haven,  Sidney's  Press.  4°,  $1.75. 

Book  of  Common  Prayer.  (A.  E.  C.)  Albany,  E.  &  E. 
Hosford.  32°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Bliss 
&  White.  48°,  $1.00. 

1824. 

True  Piety.  (R.  C.)  Philadelphia,  E.  Cummiskey.  18°, 
Si. oo. 

True  Piety.  (R.  C.)  Lexington,  Kentucky  Gazette  Office. 
18°,  $1.00. 

1825. 

True  Piety.  (R.  C.)  Georgetown,  D.  C.,  Joseph  Milligan. 
12°,  $1.00. 


Appendix,  445 


The  Pious  Guide.  Georgetown,  D.  C.,  Joseph  Milligan.  12°, 
$1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Thomas 
Desilver.  8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  W.  B.  Gilley. 
8°,  $1.25. 

1826. 

True  Piety.  (R.  C.)  Philadelphia,  E.  Cummiskey.  12°, 
$1.00. 

1827. 

Book  of  Common  Prayer.  (A.  E.  C.)  Hartford,  Silas  Andrus. 
48°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  S.  Marks. 
16°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Caleb 
Bartlett.  24°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Samuel 
F.  Bradford.  16°,  $1.00. 

Le  graduel  romaine  a  1'usage  des  Diocese  de  Quebec.  (R.  C.) 
Quebec,  Neilson  &  Cowan.  12°,  $2.50. 

Prince    Hohenlohe's    Prayer   Book.      (R.    C.)      Philadelphia, 

E.  Cummiskey.     12°,  $1.00, 

A  Word  to  the  Wise,  with  prayers.  (R.  C.)  Montreal, 
L.  Duvernay.  18°,  $1.50. 

1828. 

Book  of  Common  Prayer.     (A.  E.  C.)     Philadelphia,    Samuel 

F.  Bradford.     8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Boston,  Massachusetts 
Missionary  Society.  8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Hartford,  Silas 
Andrus.  16°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  White, 
Gallaher  &  White.  8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Church 
Missionary  House.  8C,  $1.25. 


446  Appendix. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  White, 
Gallaher  &  White.  32°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  White, 
Gallaher  &  White.  48°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Boston,  James  B.  Dow. 
8°,  $1.25. 

Clergyman's  Companion,  or  occasional  offices  of  the  Protestant 
Episcopal  Church.  2  vols.  New  York,  T.  &  J.  Swords.  12°, 
$1.25. 

1829. 

Book  of  Common  Prayer.  (A.  E.  C.)  Boston,  Massachusetts 
Episcopal  Missionary  Society.  8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  W.  B.  Gilley. 
8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  "  T.  &  J.  Swords, 
24°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  William 
Stavely.  24°,  $1.00. 

Book  of  Public  Worship.  (S.)  Boston,  Milliard,  Gray,  Little 
&  Wilkins.  18°,  $5.00. 

The  Office  of  the  Holy  Week.  (R.  C.)  Baltimore,  Fielding 
Lucas.  $1.00. 

Mohawk  Primer,  with  prayers.  (M.  E.)  New  York,  Con- 
ference Office,  J.  Collard.  32°,  $15.00. 

1830. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Samuel 
F.  Bradford.  8C,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Protestant 
Episcopal  Press.  18°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Protestant  Episcopal 
Press.  8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  William 
Stavely.  24C,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Caleb 
Bartlett.  24°,  $1.00. 


Appendix.  447 

Catechism,  Chants  and  Prayers  in  Ottawa.  (R.  C.)  Detroit, 
George  L.  Whitney.  12°,  $35.00. 

Litanies  and  Prayers  in  Nipissing.  (R.  C.)  Montreal,  Ludger 
Duvernay.  18°,  $10.00. 

A.  Collection  of  Psalms  and  Hymns,  with  the  Evening  Office. 
(R.  C.)  Washington,  D.  C.,  F.  Haliday.  12°,  $1.25. 

The  Catholic  Christian's  Guide  to  Heaven.  (R.  C.)  New 
York,  James  Ryan.  12°,  750. 

Considerations  upon  Christian  Truths  and  Christian  Duties, 
digested  into  Meditations  for  Every  day  in  the  Year.  Phila- 
delphia, E.  Cummiskey.  12°,  $1.00. 

The  Church  Litany  of  the  United  Brethren.  (M.  B.)  New 
Echota,  John  F.  Wheeler.  16°,  $15.00. 

1831. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Caleb 
Bartlett.  24°,  250. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Protestant 
Episcopal  Press.  32°,  25C. 

Book  of  Common  Prayer.  (A.  E.G.)  Philadelphia,  L.  Johnson. 
8C,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Elam  Bliss. 
32°,  250. 

Book  of  Common  Prayer.  (A.  E.  C.)  William  Stavely. 
16°,  250. 

Catholic  Manual.  (R.  C  )  Baltimore,  Fielding  Lucas. 
12°,  250. 

Prayers  suitable  for  Children  and  Sunday  Schools.  Phila- 
delphia, American  Sunday  School  Union.  18°,  SQC. 

1832. 

Prayers,  Litanies,  etc.,  in  Ottawa.  (R.  C.)  Detroit,  George 
L.  Whitney.  Square  24°,  $12.00. 

Catechism  and  Prayers  in  Abnaki.  (R.  C.)  Frechette  &  Cie. 
Quebec.  12°,  $5.00. 


448  Appendix. 

The  Catholic  Manual.  (R.  C.)  New  York,  James  Ryan. 
12°,  250. 

The  Elevation  of  the  Soul  to  God  by  means  of  Spiritual  Con- 
siderations and  Affections.  (R.  C.)  Philadelphia,  Eugene 
Cummiskey.  18°,  250. 

True  Piety.  (R.  C.)  Philadelphia,  Eugene  Cummiskey. 
18°,  250. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Protestant 
Episcopal  Press.  32°,  250. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  N.  &  J. 
White.  48°,  25c. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Bartlett 
&  Raynor.  16°,  250. 

Hymns  and  Liturgy  of  the  Protestant  Church  of  the  United 
Brethren.  (M.  B.)  Philadelphia,  I.  Ashmead  &  Co.  12°,  $5.00. 

1833- 

The  Youth's  Companion  to  the  Sanctuary.  (R.  C.)  Hart- 
ford. I2C,  25C. 

Devout  Manual,   or  Exercises  of  Piety.      (R.  C.)      Baltimore. 

12°,    25C. 

Prayer  Book  for  Winnebago  Indians.  (R.  C.)  Detroit,  George 
L.  Whitney.  16°,  $35.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Samuel 
F.  Bradford.  8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Protestant  Episcopal 
Press.  24°,  25c. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Thomas 
T.  Ash.  8C,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  George 
Latimer  &  Co.  24°,  250. 

1834- 

Prayer  Book  for  the  Penobscot  and  Passamaquoddy  Indians. 
(R.  C.)  Boston,  H.  L.  Devereux.  18°,  $15.00. 

The  Catholic  Manual.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr. 

I2C,    25C. 


Appen  dix .  449 

The    Christian's    Guide    to    Heaven.       (R.    C.)       Baltimore, 
Fielding  Lucas,  Jr.     12°,  250. 
The  Path  to  Paradise.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr. 

12°,    25C. 

The  Pious  Guide.  (R.  C.)  Baltimore,  Fielding  Lucas,  Jr. 
18°,  25C. 

Prince  Hohenlohe's  Prayer  Book.  (R.C.)  Baltimore,  Fielding 
Lucas,  Jr.  12°,  25C. 

The  Key  to  Paradise.     (R.  C.)     Fielding  Lucas,  Jr.     12°,  25C. 

The  Garden  of  the  Soul.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr.  18°,  25c. 

Daily  Devotion.  (R.  C.)  Baltimore,  Fielding  Lucas,  Jr. 
18°,  25C. 

The  Poor  Man's  Manual.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr.  12°,  25C. 

The  Pocket  Manual  or  Devout  Vade  Mecum.  (R.  C.)  Balti- 
more, Fielding  Lucas,  Jr.  32°,  25c. 

The  Pocket   Missal.      (R.  C.)      Baltimore,  Fielding  Lucas,  Jr. 

12°,     50C. 

The  Roman  Catholic  Manual.  Baltimore,  Fielding  Lucas,  Jr. 
18°,  5oc. 

The  Office  of  the  Holy  Week.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr.  18°,  5oc. 

The  Lenten  Monitor.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr. 

I2C,    50C. 

The    Layman's    Ritual.      (R.    C.)      New   York,    John    Doyle. 

I2C,    50C. 

An  Abridgment  of  the  Quebec  Catechism.  (R.  C.)  Montreal, 
16°,  25C. 

Le  Petit  Catechisme  du  diocese  de  Quebec.  (R.  C.)  Quebec, 
Neilson  &  Cowan.  12°,  5oc. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  R.  Bartlett 
&  S.  Raynor.  18°,  SQC. 

Catechism  and  Prayers  in  Chippewa.  (C.  E.)  Toronto, 
Robert  Stanton.  16°,  $10.00. 


Appendix. 


1835- 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Bartlett 
&  Raynor.  16°,  250. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Common 
Prayer  Book  Society.  24°,  250. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  John 
C.  Peckin.  12°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Baltimore,  Joseph 
N.  Lewis.  8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Protestant  Episcopal 
Press.  8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Common 
Prayer  Book  Society.  8°,  $1.25. 

1836. 

The  Month  of  Mary.  (R.  C.)  Baltimore,  Fielding  Lucas,  Jr. 
32°,  25C. 

Prayers  and  Hymns  in  Chippewa.  (R.  C.)  Quebec,  Louis 
Frechette  &  Cie.  32°.  $5.00. 

Extrait  du  Ritual  de  Quebec.    (R.C.)    Quebec,   Cary  &  Cie. 

12°,   5OC. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Carey 
&  Hart.  12°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  and 
Providence,  W.  Marshall  &  Co«  12°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Thomas 
Latimer.  12°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Auxiliary  Prayer  Book 
Society.  24°,  25C. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Bishop 
White  Prayer  Book  Society.  24°,  250. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Protestant 
Episcopal  Press.  12°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Carey 
&  Hart.  16°,  25c. 

Book  of  Common  Prayer.  (A.  E.  C.)  Buffalo,  Oliver  G.  Steele. 
24°,  250. 


Appendix.  45 1 

r 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Thomas 
Latimer.  24°,  250. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Protestant 
Episcopal  Press.  32°,  250. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Hooker 
&  Agnevv.  24C,  250. 

Book  of  Public  Worship  for  the  use  of  the  New  Church.  (S.) 
Boston,  Otis  Clapp.  8°,  $5.00. 

Liturgy  of  the  French  Protestant  Church  of  Charleston,  S.  C. 
(H,)  Charleston,  James  S.  Burgess.  8°,  $35.00, 

1837- 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Protestant 
Episcopal  Prayer  Book  Society.  12°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Female 
Protestant  Episcopal  Prayer  Book  Society.  4°,  $1.50. 

Book  of  Common  Prayer.  (A.  E.  C,)  Philadelphia,  Desilver, 
Thomas  &  Co.  8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Female 
Protestant  Episcopal  Prayer  Book  Society.  12°,  $1.00. 

A  Prayer  Book  in  the  Language  of  the  Six  Nations  of  Indians. 
(A.  E.  C.)  New  York,  Swords,  Stanford  &  Co.  12°,  $8.00. 

1838. 

A  Manual  of  St.  Mary's  Seminary.  (R.  C.)  Baltimore,  Joseph 
Robinson.  12°,  750. 

The  Catholic  Spiritual  Prayer  Book.  (R.  C.)  Boston,  Charles 
T.  Young.  12°,  75c. 

Le  Petit  Catechisme  du  diocese  de  Quebec,  with  prayers. 
(R.  C.)  12°,  75c. 

Book  of  Common  Prayer.  (A.  E.  C.  Philadelphia,  Thomas, 
Cowperthwait  &  Co.  12°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  A.  Hanford. 
8°,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Bishop 
White  Prayer  Book  Society.  24°,  250. 


452  Appendix. 

1839. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Protestant 
Episcopal  Prayer  Book  Society.  12°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  H.  &  S. 
Raynor.  16°,  5oc. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Thomas, 
Cowperthwait  &  Co.  12°,  $1.00. 

Prayer  and  Hymns  in  Chippewa.  (R.  C.)  Quebec,  Louis 
Frechette  &  Cie.  16°,  $10.00. 

1840.* 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Henry 
F.  Anners.  32°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Protestant 
Episcopal  Prayer  Book  Society.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Herman 
Hooker.  16°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Prayer 
Book  Society.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Claremont,  N.  H., 
Claremont  Manufacturing  Co.  24°. 

A  Companion  to  the  Altar.     (A.  E.  C.)     12°. 

Family  and  Individual  Prayers.     (C.  E.)     Montreal.     12°. 

Devout  Christian's  Vade  Mecum.  (R.  C.)  New  York,  Owen 
Phelan.  32°. 

Recueil  choisi  de  cantiques,  a  1'usage  des  missions,  etc. 
(R.  C.)  Quebec,  Thomas  Gary  &  Co.  16°,  $10.00. 

Neuvaine  en  1'honneur  de  St.  Francois  Xavier,  arec  1'ordinare 
de  la  Messe.  (R.  C.)  Quebec.  $1.00. 

The  Constitution  of  the  Reformed  Dutch  Church  of  North 
America,  with  Liturgy.  Philadelphia,  G.  W.  Mentz  &  Son.  18°. 

1841. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Female 
Protestant  Episcopal  Prayer  Book  Society.  12°. 

*  After  1840,  Prayer  Books  with  a  few  exceptions  have  only  a  small 
market  value.  For  this  reason  from  this  date  onward,  the  price 
mark  is  attached  only  to  the  titles  that  come  within  these  exceptions. 


Appendix. 


453 


Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Carey 
&  Hart.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Common 
Prayer  Book  Society.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Henry 
F.  Anners.  48°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  J.  B. 
Lippincott  &  Co.  8°. 

La  solide  devotion  a  la  tres  Sainte  famille  de  Jesus,  Marie 
et  Joseph.  (R.  C.)  Montreal.  12°,  $1.00. 

1842. 

The  Roman  Missal.    (R.C.)    Philadelphia,  E.  Cummiskey.    12°. 

Key  of  Paradise.     (R.  C.)     Baltimore,  Lucas  Bros.     i2c. 

Compendium  Ritualis  Roman  ad  usum  Dioecesum  Provincise 
Baltimorensis.  (R.  C.)  Baltimore,  John  Murphy.  12°. 

Devotions  to  the  Heart  of  Jesus.     (R.  C.)     Philadelphia. 

Prayers,  Litanies,  etc.,  in  Ottawa.  (R.  C.)  Detroit,  Eugene 
T.  Smith.  16°,  $8.50. 

Book  of  Common  Prayer  in  English  and  Mohawk.  (C.  E.) 
Hamilton,  Can.,  Ruthven's  Book  and  Job  Office.  8°,  $20.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  H.  &  S. 
Raynor.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Female 
Protestant  Episcopal  Prayer  Book  Society.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Thomas, 
Cowperthwait  &  Co.  12°. 

1843. 

Way  of  the  Cross  in  Nipissing.  (R.  C.)  Montreal,  Louis 
Perrault.  12°,  $6.00. 

The  Catholic  Companion.     (R.C.)     Philadelphia.     12°. 

St.  Vincent's  Manual.  (R.  C.)  Baltimore,  John  Murphy 
&  Co.  18°. 

Le  Petit  Catechisme  du  diocese  de  Quebec.  (R.  C.)  Montreal. 
16°,  75c. 


454  Appendix. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Henry 
F.  Anners.  48°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  H.  W. 
Hewet.  Royal  8°,  Illustrated,  $2.50. 

1844. 

The  Catholic  Manual.  (R.  C.)  Baltimore,  Fielding  Lucas,  Jr. 
1 8°. 

The  Christian's  Guide  to  Heaven.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr.  32°. 

Daily  Devotion.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.     18°. 

Daily  Companion.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.   32°. 

Path  to  Paradise.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    48°. 

Daily  Exercise.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.     48°. 

Flowers  of  Piety.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    32°. 

Flowers  of  Piety.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    48°. 

Key  of  Heaven.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.     i8c. 

Layman's  Ritual.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.     18°. 

The  Manual  of  Catholic  Piety.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr.  32°. 

Manual  of  Catholic  Devotion.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr.  32°, 

Pocket  Companion.  (R.C.)  Baltimore,  Fielding  Lucas,  Jr.   32°. 

Roman  Missal.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.     i8c. 

Youth's  Companion  to  the  Sanctuary.  (R.  C.)  Baltimore, 
Fielding  Lucas,  Jr.  18°. 

Ursuline  Manual.  (R.  C.)  Revised  by  Rev.  John  Power. 
Baltimore,  Fielding  Lucas.  Jr.  18°. 

Catechism,  Hymns  and  Prayers  in  Pottawotomi.  (R.  C.) 
Cincinnati,  Monfort  &  Conohans.  18°,  $12.00. 

Prayer  Book  in  Pottawotomi.  (R.  C.)  St.  Louis,  W.  J.  Mullin. 
18°,  $12.00. 

Prayer  Book  in  Montagnais.  (R.  C.)  Quebec,  J.  B.  Frechette. 
12°,  $25.00. 

Offices  de  la  Sainte  Vierge  et  des  Morts.  (R.  C.)  Montreal. 
24°,  fi.oo. 


Appendix.  455 

Le  grand  Catechisme  a  1'usage  du  diocese  de  Quebec,  with 
prayers,  (R.  C.)  Quebec.  8°,  $1.00. 

Prayers  in  Ottawa.     (A.  E.  C.)     Detroit,  Geiger  &  Christian. 

12°,    $3.75. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  H.  W.  Hewet. 
Illustrated.  Royal  8°,  $2.50. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Common 
Prayer  Book  Society.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Hartford,  S.  Andrus 
&  Son.  1 6°. 

Book  of  Common  Prayer.  (A.  E  C.)  New  York,  Alexander 
V.  Blake.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Common 
Prayer  Book  Society.  24°. 

1845. 

Catholic  Manual.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    18°. 

Daily  Devotion.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.    i8c. 

Garden  of  the  Soul.    (R.C.)    Baltimore,  Fielding  Lucas,  Jr.  18°. 

Prince  Hohenlohe's  Prayer  Book.  (R.  C.)  Baltimore, 
Fielding  Lucas,  Jr.  18°. 

Prince  Hohenlohe's  Prayer  Book.  (R.  C.)  Baltimore, 
Fielding  Lucas,  Jr.  24°. 

Key  of  Paradise.     (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    18°. 

Office  of  the  Holy  Week.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr.  18°. 

Path  to  Paradise.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    48°. 

Pious  Guide.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.     18°. 

Pocket  Manual.     (R.C.)    Baltimore,  Fielding  Lucas,  Jr.      18°. 

Pocket  Missal.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.      18°. 

Ceremonies  of  Low  Mass.  (R.  C  )  Baltimore,  Fielding 
Lucas,  Jr.  8°. 

Child's  Prayer  and  Hymn  Book.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr. 

Daily  Exercise.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.     48°. 

Devout  Christian's  Vade  Mecum.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr. 


456 


Appendix. 


Key  of  Heaven.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.    32°. 

St.  Joseph's  Manual.  (R.  C.)  Baltimore,  Fielding  Lucas,  Jr. 
i8'-\ 

Ursuline  Manual.     (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    18°. 

Le  Petit  Catechisme  du  diocese  de  Quebec,  with  prayers. 
Quebec.  12°,  5oc. 

Book  of  Common  Prayer.  (A.  E.  C.)  Illustrated  and  rubri- 
cated. Hartford,  Silas  Andrus  &  Son.  8C,  $1.25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Henry 
F.  Anners,  18°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York  and  Phila- 
delphia, D.  Appleton  &  Co.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Harper 
&  Bros.  16°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Common 
Prayer  Book  Society.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Henry 
F.  Anners.  32°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Harper 
&  Bros.  32°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  George 
&  Wayne.  24°. 

Book  of  Common  Prayer.     (A.  E.  C.)     Oliver  G.  Steele.      18°. 

1846. 

Prayers,  Litanies,  etc.,  in  Ottawa.  (R.  C.)  Detroit,  Bagg 
&  Harmon.  32°,  $5.00. 

Prayer  Book  in  Pottawotomi.  (R.  C.)  Baltimore,  John 
Murphy.  16°,  $10.00. 

Prayers,  etc.,  in  Pewani  and  Pottawotomi.  (R.  C.)  John 
Murphy.  24°,  $8.00. 

Neuvaine  en  1'honneur  de  St.  Antoine  de  Padoue.  (R.  C.) 
Montreal.  18°,  $1.00. 

The  Pious  Guide.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    32°. 

The  Pious  Guide.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    18°. 

Catholic  Manual.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.     18°. 

Daily  Companion.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    32°. 


Appendix.  457 

Child's  Prayer  and  Hymn  Book.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr. 

Daily  Exercise.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.     48°. 

Key  of  Heaven.     (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.     32°. 

Children's  Companion.  (R.  C.)  Baltimore,  Fielding  Lucas,  Jr. 
32°. 

Chapel   Companion.     (R.  C.)     Baltimore,  Fielding  Lucas,   Jr. 

3^°. 

Ursuline  Manual.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    iS°. 

A  Short  Treatise  on  Prayer,  with  prayers.  (R.  C.)  Baltimore, 
Fielding  Lucas,  Jr.  32°. 

Visitation  Manual.     (R.  C.)     Baltimore,  John  Murphy  &  Co. 

24°. 

Prayer  Book  in  Chippewa.      (C.  E.)     Toronto.     8°,  $4.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Harper 
&  Bros.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Stanford 
&  Swords.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Miller 
&  Burlock.  16°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia.  J.  B. 
Lippincott  &  Co.  32°. 

1847. 

Pious  Guide.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.     24°. 

Pocket  Manual.     (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.     32". 

Office  of  the  Holy  Week.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr.  24°. 

The  Devout  Communicant.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr.  24°. 

Child's  Prayer  and  Hymn  Book.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr.  32°. 

Daily  Exercise.     (R.  C.)     Baltimore,  Fielding  Lucas,  Jr.     48°. 

Ursuline  Manual.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    18°. 

Journ^e  du  Chretien.    (R.  C.)    New  York,  D.  &  J.  Sadlier.    18°. 

The  Garden  of  the  Soul.  (R.  C.)  New  York,  D.  &  J.  Sadlier. 
16°. 


458  Appendix. 

Prayers  in  Montagnais.  (R.  C.)  Quebec,  William  Neilson. 
12°,  $10.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Thomas 
Wardle.  12°. 

A  Collection  of  Hymns  for  the  use  of  the  Delaware  Christian 
Indians  of  the  Missions  of  the  United  Brethren  in  North  America, 
with  Liturgy.  (M.  B.)  Bethlehem,  J.  &  W.  Held.  18°,  $5.00. 

1848. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Henry 
F.  Anners.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  Apple- 
ton  &  Co.  Philadelphia,  George  S.  Appleton.  8C. 

Book  of  Common  Prayer  in  German.  (A.  E.  C.)  New 
York.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  King 
&  Baird.  16°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Thomas 
Wardle.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Stanford 
&  Swords.  48°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Henry 
F.  Anners.  48°. 

Catechism,  Creed  and  Prayers  in  Montagnais.  (R.  C.)  Quebec, 
Augustin  Cote  et  Cie.  12°,  $7.50. 

Heures  Romaines.     (R.  C.)     Montreal,  C.  P.  Leprohon.     32°. 

Manuel  des  Prieres  de  Notre  Dame  de  Bon  Secours  a  Montreal. 
(R.  C.)  Montreal,  Lowell  &  Gibson.  12°.  $2.00. 

Le  Petit  Catechisme  du  diocese  de  Quebec,  with  prayers. 
Quebec.  12°,  soc. 

A  Manual  of  Devotions  for  Confirmation  and  first  Communion. 
(R.  C.)  New  York.  18°. 

St.  Vincent's  Manual.     (R.  C.)    Baltimore,  John  Murphy.    i8c. 

The  Catholic  Christian's  Companion  to  Prayer,  the  Sacra- 
ments and  the  Holy  Sacrifice  of  the  Mass.  (R.  C.)  Baltimore, 
John  Murphy.  32°. 


Appendix.  459 

Child's  Prayer  and  Hymn  Book.  (R.  C.)  Baltimore,  John 
Murphy.  32°. 

Guide  to  Heaven.     (R.  C.)     Baltimore,  John  Murphy.     32°. 

Christian  Sacrifice  Illustrated.  (R.  C.)  Baltimore,  John 
Murphy.  32°. 

True  Piety.     (R.  C.)     Baltimore,  John  Murphy.      18°. 

The  Key  of  Paradise.     (R.  C.)    Baltimore,  John  Murphy.     iS1-  . 

Daily  Exercise.     (R.  C.)     Baltimore,  John  Murphy.     48°. 

The  Chapel  Companion.  (R.  C.)  Baltimore,  John  Murphy. 
32°. 

Miniature  Key  of  Heaven  and  Catholic  Christian's  Daily 
Companion.  (R.  C.)  Baltimore,  John  Murphy.  48°. 

German  Prayer  Book.    (R.C.)    Baltimore,  John  Murphy.    32". 

Hymn  Book  and  Liturgy  of  the  Protestant  Church  of  the 
United  Brethren,  in  German.  (M.  B.)  Philadelphia,  John 
H.  Schwacke.  16°,  $2.50. 

The  Book  of  Daily  Prayers.  (J.)  Philadelphia,  C.  Sherman. 
8C,  $2.00. 

1849. 

Christian's  Guide  to  Heaven.  (R.  C.)  Philadelphia,  Henry 
McGrath.  32°. 

Christian's  Guide  to  Heaven.  (R.  C.)  Boston,  Patrick 
Donahoe.  32°. 

Daily  Exercise.     (R.  C.)     Boston,  Patrick  Donahoe. 

St.  Vincent's  Manual.  (R.  C.)  Baltimore,  John  Murphy  &  Co. 
18°. 

The  Catholic  Christian's  Companion.  (R.  C.)  Baltimore, 
John  Murphy  &  Co.  32°. 

Child's  Prayer  and  Hymn  Book.  (R.  C.)  Baltimore,  John 
Murphy  &  Co.  48°. 

Christian's  Guide  to  Heaven.  (R.  C.)  Baltimore,  John 
Murphy  &  Co.  32°. 

Christian  Sacrifice  Illustrated.  (R.  C.)  Baltimore,  John 
Murphy  &  Co.  32°. 

Key  of  Paradise.    (R.C.)    Baltimore,  John  Murphy  &  Co.    ifcl  . 

Daily  Exercise,     (R.  C.)    Baltimore,  John  Murphy  &  Co.    48°. 


460  Appendix . 

Chapel  Companion.     (R.  C.)     Baltimore,  John  Murphy  &  Co. 

32°- 

Miniature  Key  of  Heaven  and  Catholic  Christian's  Daily 
Companion.  (R.  C.)  Baltimore,  John  Murphy  &  Co.  32°. 

Catholic  Manual.    (R.  C.)    Baltimore,  John  Murphy  &  Co.    18°. 

Christian's  Guide  to  Heaven.  (R.  C.)  Baltimore,  John 
Murphy  &  Co.  18°. 

Daily  Companion.  (R.  C.)  Baltimore,  John  Murphy  &  Co. 
32°. 

Devout  Communicant.  (R.  C.)  Baltimore,  John  Murphy  &  Co. 
24°. 

Garden  of  the  Soul.  (R.  C.)  Baltimore,  John  Murphy  &  Co. 
1 8°. 

Path  to  Paradise.    (R.C.)    Baltimore,  John  Murphy  &  Co.    48°. 

Formules  des  annonces,  des  fetes,  etc.  (R.  C.)  Quebec. 
8°.  $1.50. 

Book  of  Common  Prayer  with  Bishop  Brownell's  Commentary. 
(A.  E.  C.)  New  York.  Royal  8°,  $1.25. 

A  Method  for  Prayer.  By  Matthew  Henry.  (P.  C.)  New 
York,  Robert  Carter  &  Bros.  18°. 

1850. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Stanford 
&  Swords.  16°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York.  Stanford 
&  Swords.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Stanford 
&  Swords.  4°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Stanford 
&  Swords.  Folio,  $1.50. 

Book  of  Common  Prayer.  (A.  E.  C.)  Hartford,  Silas 
Andrus  &  Son.  32°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Henry 
F.  Anners.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  J.  B. 
Lippincott  &  Co.  16°. 


Appendix.  461 

St.  Vincent's  Manual.    (R.  C.)    Baltimore,  John  Murphy.    16°. 

Manual  of  the  Sacred  Heart.  (R.  C.)  Philadelphia,  Henry 
McGrath.  18°. 

The  Spirit  of  Prayer.  (R.  C.)  Philadelphia,  Henry  McGrath 
18°. 

Gems  of  Piety.     (R.  C.)     Philadelphia,  Henry  McGrath.     64°. 

Book  of  Common  Prayer.  King's  Chapel.  (U.)  Boston, 
Ticknor,  Reed  &  Fields.  8°,  $1.25. 

1851. 

Prieres  pour  les  stations,  etc.     (R.  C.)     Quebec.     32°. 

Mohawk  Primer  and  Prayer  Book.  (R.  C.)  Belleville,  Bowell 
&  Moore.  16°,  $3.00. 

Devotions  to  Mass  applied  to  Holy  Communion.  (R.  C.) 
Philadelphia,  Henry  McGrath.  32°. 

Guide  to  Heaven.    (R.  C  )    Philadelphia,  Henry  McGrath.    48°. 

Devout  Manual.  (R.  C.)  New  York,  Edward  Dunigan  &  Bro. 
32°. 

Daily  Piety.  (R.  C.)  New  York,  Edward  Dunigan  &  Bro. 
32°. 

Gems  of  Devotion.  (R.  C.)  Baltimore,  John  Murphy  &  Co. 
48°. 

The  Garden  of  the  Soul.  (R.  C.)  Baltimore,  Fielding 
Lucas,  Jr.  18°. 

The  Pious  Guide.    (R.  C.)    Baltimore,  Fielding  Lucas.  Jr.     32°. 

The  Pious  Guide.    (R.  C.)    Baltimore,  Fielding  Lucas,  Jr.    18°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Hartford,  A.  C. 
Goodman  &  Co.  16°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  Apple- 
ton  &  Co.  48°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Auburn,  Alden 
Beardsley  &  Co.  Rochester,  Wanzer,  Foote  &  Co.  16°. 

The  Gospel  Liturgy.  (U.  C.)  Philadelphia,  G.  Collins. 
16°,  $1.50. 

Liturgy  and  Hymns  for  the  Protestant  Church  of  the  United 
Brethren.  (M.  B.)  Bethlehem,  Julius  W.  Held.  18°,  $1.00. 


462  Appendix. 

1852. 

Hymns  and  Prayers  in  Montagnais.  (R.  C.)  Montreal,  Louis 
Perrault.  16°,  $8.00. 

Prayer  Book  in  Mohawk.  (R.  C,)  Montreal,  John  Lovell. 
16°,  $10.00. 

Manuel  du  Jubile,  etc.      (R.  C.)     Quebec,  Cote  &  Cie.      12°. 

The  New  Catholic  Manual.  (R.  C.)  Philadelphia,  Henry 
McGrath  &  Sons.  24°. 

Catholic  Piety.    (R.  C.)    Philadelphia,  Henry  McGrath  &  Sons. 

24° 
Catholic  Piety.    (R.  C.)    Philadelphia,  Henry  McGrath  &  Sons. 

32°. 

St.  Vincent's  Manual.  (R.  C.)  Baltimore,  John  Murphy  &  Co. 
18°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  William 
Rutter  &  Co.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  King 
&  Baird.  32°. 

Daily  Service  and  the  Litany  according  to  the  use  of  the 
Church  Choral  Society.  (A.  E.  C.)  New  York.  16°. 

1853. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Stanford 
&  Swords.  8°. 

Sacra  Privata.     (A.  E.  C.)     New  York.      12°. 

Book  of  Common  Prayer  in  the  language  of  the  Six  Nations  of 
Indians.  (A.  E.  C.)  New  York,  Protestant  Episcopal  Tract 
Society.  16°,  $3.50. 

Prayer  Book  in  Chippewa.  (C.  E.)  Toronto,  Henry  Rowsell. 
$3-5°. 

Way  to  Heaven.    (R.  C.)    New  York,  D.  &  J.  Sadlier  &  Co.    32°. 

The  Mission  Book.     (R.  C.)     New  York,  P.  O'Shea.      i8c. 

The  Spirit  of  Devotion.  (R.  C.)  Philadelphia,  Henry 
McGrath.  Royal  32°. 

Christian's  Guide  to  Heaven.  (R.  C.)  Philadelphia,  Henry 
McGrath.  32°. 


Appendix.  463 

Guide  to  Heaven,  or  Daily  Exercise.  (R.  C.)  Philadelphia, 
Henry  McGrath.  48°. 

The  Graces  of  Mary,  or  Instruction  and  Devotions  for  the 
Month  of  May.  (R.  C.)  New  York,  D.  &  J.  Sadlier  &  Co.  i6c. 

Liturgy  and  Hymns  for  the  use  of  the  Protestant  Church  of 
the  United  Brethren.  (M.  B.)  Bethlehem,  Julius  W.  Held. 
18°,  $1.00. 

The  Church  Book  of  St.  Peter's  Church,  Rochester,  New  York. 
(P.  C.)  Rochester,  Lee,  Mann  &  Co.  12°,  $3.00. 

The  Liturgy  of  the  French  Protestant  Church  of  Charleston, 
S.  C.  (H.)  Charleston,  Steam  Power  Press  of  Walker  &  James. 
12°,  $5.00. 

The  Form  of  Prayer  of  the  Spanish  and  Portuguese  Jews.  (J.) 
5  vols.  Philadelphia.  12°,  $5.00. 

1854- 

Flowers  of  Piety.      (R.  C.)      New  York,    E.    Dunigan  &  Bro. 

32°. 

Gems  of  Piety.     (R.  C.)     Philadelphia,  Henry  McGrath.     64°. 

The  Child's  Own  Prayer  Book.  (R.  C.)  Philadelphia,  Henry 
McGrath.  48°. 

St.  Vincent's  Manual.     (R.  C.)    Baltimore,  John  Murphy  &  Co. 

12°. 

The  Mission  Book.  (R.  C.)  New  York,  E.  Dunigan  &  Bro. 
12°. 

Manuel  du  Jubile,  etc.  (R.  C.)  Quebec,  Michel  &  Devereau. 
12°. 

Catechism  and  Prayers  in  Mohawk.  (R.  C.)  Montreal, 
Louis  Perrault.  16°,  $7.00. 

Litanies,  Prayers,  etc.,  in  Nipissing.  (R.  C.)  Montreal,  John 
Lovell.  16°,  $5.50. 

Prayer  Book  in  Cree.  (R.  C.)  Montreal,  Louis  Perrault. 
12°,  $10.00. 

Prayer  Book  in  Cree.  (C.  E. )  Moose  Factory,  Hudson  Bay. 
16°,  $5.00. 


464  Appendix . 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  Apple- 
ton  &  Co.  8°. 

A  Liturgy  for  the  use  of  a  Christian  Church.  (U.)  Boston, 
Crosby,  Nichols  &  Co.  12°,  $1.50. 

1855- 

The  Order  of  Prayer  for  Divine  Service.  (J.)  Revised  by 
Dr.  L.  Merzbacher.  2  vols  New  York.  12°,  $3.00. 

Prayer  Book  in  Cree.     (R.  C.)     Quebec.      16°.  $8.00. 

Catechism  and  Prayers  in  Cree.     (R.  C.)    Quebec.     16°,  $4.50. 

Prayers,  Litanies,  etc.,  in  Ottawa.  (R.  C.)  Cincinnati, 
J.  A.  Hemann.  16°,  3.50. 

The  Manual  of  the  Church.  (R.  C.)  New  York,  John 
McNichol.  i6c. 

1856. 

Indian  Good  Book  in  Abnaki.  (R.  C.)  New  York,  Edward 
Dunigan.  16°,  $8.00. 

St.  Vincent's  Manual.  (R.  C.)  Baltimore,  John  Murphy  &  Co. 
16°. 

Hymns,  Prayers  and  Way  of  the  Cross  in  Cree.  (R.  C.) 
Montreal,  Louis  Perrault.  24°,  $3.00. 

Chants  and  Prayers  in  Montagnais.  (R.  C.)  Quebec,  Aug. 
Cote  et  Cie.  16°,  $5.00. 

Catechism,  Creed  and  Prayers  in  Montagnais.  (R.C.)  Quebec, 
Aug.  Cote  et  Cie.  16°,  $6.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Thomas 
N.  Stanford.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  Apple- 
ton  &  Co.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Dana  &  Co. 
16°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  C.  G. 
Henderson  &  Co.  48°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  T.  Nelson 
&  Sons.  32°. 


Appendix.  465 

The  Liturgy  and  Hymns  of  the  American  Province  of  the 
Moravian  Church.  Bethlehem.  18°,  $1.00. 

A  Liturgy  for  the  use  of  the  Evangelical  Lutheran  Church. 
Baltimore.  16°,  $1.00. 

Prayers  of  Israel.      (J.)     New  York,  Henry  Frank.      12°,  $1.00. 

1857- 

Prayers,  Hymns  and  Catechism  in  Cree.  (R.  C.)  Montreal, 
Louis  Perrault.  16°,  $3.00. 

Prayers,  Hymns  and  Catechism  in  Montagnais.  (R.  C.) 
Montreal,  Louis  Perrault.  16°,  $4.00. 

Prayers,  Hymns  and  Way  of  the  Cross  in  Cree.  (R.  C.) 
Montreal,  Louis  Perrault.  24°,  $5.00. 

St.  Vincent's  Manual.     Baltimore,  John  Murphy  &  Co.  16°. 

Indian  Good  Book  in  Abnaki.  (R.  C.)  New  York,  E.  Duni- 
gan  &  Bro.  i6c.  $8.00. 

Primer  and  Prayers  in  Mohawk.  (R.  C.)  Montreal,  John 
Lovell.  12°,  $5.00. 

The  Visitation  Manual.  (R.  C.)  Baltimore,  John  Murphy  &  Co. 
1 6°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  J.  B. 
Lippincott  &  Co.  16°'. 

Service  for  the  two  first  nights  of  Passover.  (J.)  New  York, 
Henry  Frank.  12°,  $1.00. 

A  Book  of  Public  Prayer,  compiled  from  the  authorized 
formularies  of  Worship  of  the  Presbyterian  Church.  New  York, 
Charles  Scribner.  12°,  $1.00. 

1858. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  Apple- 
ton  &  Co.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  E.  P. 
Button  &  Co.  16°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Bible  and 
Common  Prayer  Book  Society.  16°. 

The  Golden  Manual.    (R.  C.)    New  York,  D.  &  J.  Sadlier  &  Co. 


466  Appendix. 

The  Month  of  Mary.     (R.  C.)     Boston,  P.  Donahoe.     32°. 

Prayers,  Litanies,  etc.,  in  Ottawa.  (R.  C.)  Cincinnati, 
Joseph  A.  Hemann.  16°,  $3.00. 

Indian  Good  Book  in  Abnaki.  (R.  C.)  New  York,  E.  Duni- 
gan  &  Bro.  16°,  $8.00. 

Prayers  in  Abnaki.  (R.  C.)  New  York,  James  B.  Kirker. 
8°,  $3.50- 

Litanies,  Gloria,  etc.,  in  Abnaki.  (R.  C.)  New  York,  James 
B.  Kirker.  8°,  $2.50. 

A  Liturgy  or  Order  of  Christian  Worship  of  the  German 
Reformed  Church.  Philadelphia,  Lindsay  &  Blakiston.  8°, 
$5.00. 

A  Service  Book  for  Public  Worship  for  the  Chapel  of  Harvard 
University.  (U.)  Cambridge,  John  Bartlett.  12°,  $1.25. 

Prayer  Book.  (J.)  New  York,  Thalmessinger  &  Cahn.  12°, 
$1-50. 

1859- 

Prayers  and  Hymns  in  Chippewa.  (R.  C.)  Quebec,  Louis 
Frechette  et  Cie.  18°,  $3.50. 

St.  Vincent's  Manual.  (R.  C.)  Baltimore,  John  Murphy  &  Co. 
16°. 

The  Altar  Manual.  (R.  C.)  New  York,  D.  &  J.  Sadlier  &  Co. 
16°. 

A  Manual  of  Prayers.    (R.  C.)    New  York,  Dunigan  Bros.    16°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  E.  P.  Button 
&  Co.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  William 
Rutter  &  Co.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  Apple- 
ton  &  Co.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  Apple- 
ton  &  Co.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Willis 
P.  Hazard.  16°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Bishop 
White  Prayer  Book  Society.  8°. 


Appendix.  467 

Vespers  for  Congregation  meeting  in  New  Chapel,  Brookl}n. 
(U.)  New  York.  16°. 

Service  Book,  prepared  for  the  use  of  the  Second  Unitarian 
Society  in  Baltimore.  Baltimore,  John  D.  Toy.  12°,  $2.00. 

Family  Manual  of  the  Broad  Church.  New  York,  O.  Hutch- 
inson.  12°,  $1.50. 

The   Eucharistic   Office  of  the  Christian   Catholic  Church   of 
Switzerland,  translated  and  compared  with  the  Missal  Romanum 
New  York.      12°,  $1.00. 

1860. 

Hinmelsschliissel.      (R.  C.)     New  York,   Benziger  Bros.      16°. 

Palmgartlein.      (R.  C.)     New  York,  Benziger  Bros.     18°. 

Der  geheiligte  Tag.      (R.  C.)     New  York,  Benziger  Bros.      18°. 

The  Confraternity  Manual.      (R.  C.)     New  York,  P.  O'Shea. 

Exerpta  ex  Rituali  Romano.  (R.  C.)  Baltimore,  Kelly, 
Median  &  Piet.  32°. 

The  Raccolta  or  collection  of  Indulgenced  Prayers.  (R.  C.) 
New  York,  D.  &  J.  Sadlier  &  Co.  16°. 

Hymns  and  Prayers  in  Mohawk.  (R.  C.)  Montreal,  John 
Lovell.  12°,  $5.00. 

Chants  liturgiques  extraits  du  Graduel,  etc.  (R.  C.)  Quebec, 
Aug.  Cote.  12°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  Apple- 
ton  &  Co.  16°. 

Book  of  Common  Prayer,  with  Bishop  Brownell's  commentary. 
(A.  E.  C.)  Philadelphia,  J.  B.  Lippincott  &  Co.  Royal  8°, 
Si. 25. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  J.  B. 
Lippincott  &  Co.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Female 
Protestant  Episcopal  Prayer  Book  Society.  8°. 


468  Appendix. 


APPENDIX  D. 

PRAYER    BOOKS    OF    LATER    DATES    THAT    ARE    VALUED    BY 
COLLECTORS. 

Abbreviations  :  R.  C.  Roman  Catholic  ;  C.  E.  Church  of  England  ;  A.  E.  C. 
American  Episcopal  Church  ;  R.  D.  C.  Reformed  Dutch  Church  :  M.  E.  C.  Methodist 
Episcopal  Church  ;  P.  C.  Presbyterian  Church  ;  M.  B.  Moravian  Brethren  : 
S.  Swedenborgian  ;  H.  Huguenot ;  E.  L.  Evangelical  Lutheran  ;  S.  E.  L.  Swedish 
Evangelical  Lutheran  ;  C.  Congregational  ;  J.  Jewish  ;  V.  Unitarian. 

1861. 

The  Christian  Liturgy  and  Book  of  Common  Prayer  of  the 
Apostolic  Catholic  or  Universal  Church  of  Christ.  Boston, 
Ticknor  &  Fields.  12°,  $2.00. 

1862. 

Hymn  and  Prayer  Book  for  the  Slave  Indians.  (C.  E.)  New 
York.  Rennie,  Shea  &  Lindsay.  12°,  $3.00. 

Dakota  Service  Book.  (A.  E.  C.)  Faribault,  Minn.,  Central 
Republican  Book  and  Job  Office.  12°,  $3.00. 

1864. 

Book  of  Common  Prayer,  edited  by  Rev.  Dr.  Shields.  (P.  C.) 
Philadelphia,  W.  S.  &  A.  Martien.  12°,  $1.25. 

Book  of  Worship.  (P.  C.)  Rochester,  E.  Darrow  &  Bro.  8C, 
$1.25. 

Book  of  Holy  Offices.      (S.)     Cincinnati,  R.  Clarke  &  Co.,  18°, 

$1.00. 

1865. 

Prayers  in  Chippewa.  (R.  C.)  Wikwemikong,  Lake  Huron. 
16°,  $5.00. 

Prayers  in  Montagnais.  (R.  C.)  Montreal,  Louis  Perrault 
&  Co.  18°,  $2.50. 

Mass  and  Hymns  in  Mohawk.  (R.  C.)  Montreal,  John 
Lovell.  12°,  $3.50. 

Prayers  in  Mohawk.  (R.  C.)  Montreal,  John  Lovell.  12  , 
$3.00. 


Appendix.  469 

1866. 

Prayer  Book  in  Chippewa.  (A.  E.  C.)  Detroit,  Minn. 
Square  18°,  $1.00. 

Prayers  and  Catechism  in  Cree.  (R.  C.)  Montreal,  Louis 
Perrault  et  Cie.  18°,  $5.00. 

Prayers  and  Hymns  in  Cree.  (R.  C.)  Montreal,  John  Lovell. 
12°,  $3.00. 

Devotions  to  the  B.  V.  Mary  in  Penobscot.  (R.  C.)  New 
York,  Virtue  &  Yorston.  8°,  $5.00. 

Prayers  and  Hymns  in  Pottawotomi.  (R.  C.)  St.  Louis, 
Francis  Saler.  32°,  $2.50 

1867. 

Mass,  Vespers  and  Hymns  in  Montagnais.  (R.  C.)  Quebec, 
A.  Cote  et  Cie.  12°,  $3.00. 

Book  of  Common  Prayer  in  Mohawk.  (A.  E.  C.)  New  York, 
H.  B.  Durand.  16°,  $5.00. 

A  Prayer  Book  and  Hymnal  for  the  use  of  the  New  Church. 
(S.)  Philadelphia,  J.  B.  Lippincott  &  Co.  12°,  $1.00. 

1868. 

An  Order  of  Public  Worship.  (S.)  Montreal,  John  Lovell. 
16°,  $1.00. 

Church  Book.  (E.  L.)  Philadelphia,  Sherman  &  Co.  12°, 
$1.25. 

Prayer  and  Hymn  Book  in  Pottawotomi.  (R.  C.)  Cincinnati, 
Benziger  Bros.  16°,  $3.00. 

1869. 

Liturgy  of  the  French  Protestant  Church.  (H.)  New  York, 
Charles  M.  Cornwell.  8°,  $3.00. 

1871. 

Catechism  and  Prayers  in  Chinook  Jargon.     (R.  C.)    Montreal. 
16°,  $3.00. 
Prayer  Book.     (J.)     New  York.      12°,  $1.00. 


4/o  Appendix. 

1873- 

Prayers  and  Hymns  in  Nipissing.  (R.  C.)  Montreal,  John 
Lovell.  8°,  $2.00. 

Prayer  Book.     (J.)     New  York.      12°,  $1.00. 

1874. 

Prayers  and  Catechism  in  Chippewa.  (R.  C  )  New  York, 
Benziger  Bros.  16°,  $1.50. 

Prayers  and  Catechism  in  Otchipwe.  (R.  C.)  New  York, 
Benziger  Bros.  16°,  $1.50. 

Book  of  Common  Prayer  of  the  Reformed  Episcopal  Church. 
Philadelphia,  James  A.  Moore.  12°,  $2.00. 

1875- 

Prayer  Book  in  Cree.  (C.  E. )  Mission  Press,  Stanley, 
Saskatchewan.  18°,  $10.00. 

Prayer  Book  in  Chippewa.     (A.  E.  C.)     18°,  $1.00. 

Book  of  Common  Prayer  in  Mohawk.  (A.  E.  C.)  New  York, 
T.  Whittaker.  16°,  $1.00. 

Service  Book  in  Dakota.  (A.  E.  C.)  New  York,  Indian 
Commission.  12°,  $1.00. 

1876. 

A  Liturgy  of  the  New  Church.  (S.)  Philadelphia,  J.  B. 
Lippincott  &  Co.  12°,  $1.00. 

Book  of  Worship  of  the  New  Church.  (S.)  New  York, 
Publishing  House,  20  Cooper  Institute.  12°,  $2.00. 

1877. 

Psalm  and  Prayer  Book.  (S.  E.  L.)  Chicago,  Engberg 
&  Holmberg,  i6c,  $1.00. 

1878. 

Service  Book  in  Dakota.  (A.  E.  C.)  New  York,  Indian  Com- 
mission. 12°,  $1.00. 

Morning  and  Evening  Prayer  in  Neklakapamuk.  (C.  E.) 
St.  Paul's  Mission  Press,  Victoria,  B.  C.  12°,  $1.50. 


Appendix.  471 

Holy  Communion  Office  in  Neklakapamuk.  (C.  E. )  St.  Paul's 
Mission  Press,  Victoria,  B.  C.  12°,  $1.00. 

Hymns  and  Prayers  in  Chinook  Jargon.  (C.)  Portland, 
Oregon,  George  H.  Himes.  Square  16°,  $1.25. 

Morning  and  Evening  Prayer  in  Neklakapamuk.  (C.  E.) 
St.  Paul's  Mission  Press,  Victoria,  B.  C.  12°,  $1.00. 

Office  of  the  Holy  Communion  in  Neklakapamuk.  (C.  E.) 
St.  Paul's  Mission  Press,  Victoria,  B.  C.  12°,  $1.00. 

1879. 

Offices  of  Public  Baptism,  and  Confirmation  in  Neklakapamuk. 
(C.  E.)  St.  Paul's  Mission  Press,  Victoria,  B.  C.  8°,  $1.00. 

Service  Book  in  Dakota.  (A.  E.  C.)  New  York,  Indian  Com- 
mission. 12°,  $1.00. 

1880. 

Prayers  in  Chippewa.  (R.  C.)  Montreal,  Beauchemin  &  Valois. 
16°,  $1.50. 

Psalm  and  Prayer  Book.  (S.  E.  L.)  Rock  Island,  Lutheran 
Augustana  Book  Concern.  16°,  75C. 

Offices  of  Matrimony,  Visitation  of  the  Sick  and  Burial  of  the 
Dead  in  Neklakapamuk.  (C.  E.)  St.  Paul's  Mission  Press, 
Victoria,  B.  C.  8°,  $1.00. 

1881. 
Prayers  in  Menominee.     (R.  C.)     St.  Louis,  18°,  $1.50. 

1882. 

Book  of  Common  Prayer  of  the  Reformed  Episcopal  Church. 
Philadelphia.  12°,  $1.00. 

Guide  to  Heaven  in  Menominee.  (R.  C.)  St.  Louis, 
B.  Herder.  18°,  $1.00. 

1884. 

Hymn  and  Prayer  Book  in  Menominee.  (R.  C.)  Menominee 
Reservation,  Wis.  18°,  $5.00. 

The  New  Churchman's  Prayer  Book  and  Hymnal.  (S.)  Phil- 
adelphia, J.  B.  Lippincott  &  Co.  12°,  $1.00. 


472  Appendix. 

1885. 

Psalm  and  Prayer  Book.  (S.  E.  L.)  Chicago,  Enander 
&  Bohmans.  12°,  750. 

1886. 

Psalm  and  Prayer  Book.  (S.  E.  L.)  Chicago,  Engberg 
&  Holmberg.  12°,  75C. 

Prayers  and  Catechism  in  Chippewa  and  Cree.  (R.  C.) 
Montreal,  C.  O.  Beauchemin  &  Sons.  4°,  $1.00. 

Prayers  and  Catechism  in  Cree.  (R.  C.)  Montreal,  C.  O. 
Beauchemin  &  Sons.  4°,  $1.00. 

1887. 

Prayers  of  Mass  in  Cree.  (R.  C.)  Montreal,  Beauchemin 
&  Sons.  16°,  $1.50. 

Prayers  in  Montagnais.  (R.  C.)  Quebec,  A.  Cote  &  Cie. 
16°,  $1.50. 

1889. 

Prayers  in  Montagnais.  (R.  C.)  Quebec,  A.  Cote  &  Cie. 
16°,  $1.50. 

Primer  and  Prayers  in  Cree.  (R.  C.)  Montreal,  Joseph 
Fournier.  16°,  $1.25. 

Catechism  and  Prayers  in  Cree.  (R.  C.)  Montreal,  C.  O. 
Beauchemin  &  Sons.  16°,  $1.25. 

Hymns  and  Prayers  in  Chinook  Jargon.  (C.)  Portland, 
Oregon,  David  Steel.  Square  16",  $1.00. 

1890. 

Primer  and  Prayers  in  Micmac.  (R.  C.)  Quebec,  J.  Dussault. 
12°,  $1.00. 

1891. 

Catechism  and  Prayers  in  Kalispel.  (R.  C.)  Woodstock 
College,  Md.  16°,  $1.00. 

Litany  and  Prayer  in  Kalispel.  (R.  C.)  St.  Ignatius  Print, 
Montana.  12°,  $1.00. 


Appendix.  473 

Prayers  in  Kalispel.  (R.  C.)  St.  Ignatius  Print,  Montana. 
8°,  $1.00. 

Prayers  in  Thompson.     (R.  C.)     Kamloops,  B.  C.     16°,  $1.00. 

Prayers  in  Skwamish.     (R.  C.)     Kamloops,  B.  C.     16°,  $1.00. 

Prayers  in  Stalo.     (R.  C.)     Kamloops,  B.  C.     16°,  $1.00. 

Prayers  in  Shushwap.     (R.  C.)     Kamloops,  B.  C.     32°,  750. 

Catechism  and  Prayers  in  Carrier  and  French.  (R.  C.) 
Mission  du  lac  Stuart.  Square  16°,  $2.50. 

1892. 

Book  of  Common  Prayer.  (A.  E.  C.)  Engraved  borders, 
and  bound  in  Vellum.  Limited  and  special  edition.  New  York, 
Folio,  $125.00. 

Church  Book.  (E.  L.)  Philadelphia,  General  Council's 
Publication  Board.  12°,  $1.50. 

Morning  Prayers  in  Shushwap.  (R.  C.)  Kamloops,  B.  C. 
16°,  $1.00. 

Night  Prayers  in  Shushwap.  (R.  C.)  Kamloops,  B.  C.  16°, 
$1.00. 

Morning  Prayers  in  Thompson  or  Mtlakapmah.  (R.  C.)  16°, 
$1.25. 

1893. 

Prayers  in  Okonagon.     (R.  C.)     Kamloops,  B.  C.     16°,   $1.25. 


4/4  Appendix. 


APPENDIX  E. 

LIST    OF    PRAYER    BOOKS    PRINTED    IN    ENGLAND     OF     SPECIAL 

INTEREST    TO    AMERICANS,     WITH    QUOTATION 

OF    PRICES. 

1773. 

Abridgment  of  the  Book  of  Common  Prayer.  By  Lord 
Le  Dispenser  and  Benjamin  Franklin.  London.  8C,  $1,250.00. 

1784. 
The    Sunday    Service   of   the    Methodists   in    North    America. 

London.      12°,  $35.00. 

1786. 

The  Sunday  Service  of  the  Methodists  in  North  America. 
London.  12°,  $30.00. 

Primer  and  Prayers  in  Mohawk  and  English.  (C.  E. )  London, 
C.  Buckton.  Square  24°,  $50.00. 

1788. 
The  Sunday  Service  of  the  Methodists.    London.    12°,  $30.00. 

1789. 

Book  of  Common  Prayer  of  the  Protestant  Episcopal  Church. 
Proposed  Book.  London.  Reprinted  for  J.  Debrett.  $100.00. 

1792. 
The  Sunday  Service  of  the  Methodists.     London.      12°,  $30.00. 

1825. 
The  Sunday  Service  of  the  Methodists.     London.      12°,  $25.00. 

1826. 
The  Sunday  Service  of  the  Methodists.     London.     12°,  $25.00. 

1863. 

Book  of  Common  Prayer  of  the  Confederate  States  of  America. 
London.  G.  E.  Eyre  &  W.  Spottiswoode.  18°,  $10.00. 


Addenda.  475 


ADDENDA. 

THE    FOLLOWING    TITLES    WERE    INADVERTENTLY    OMITTED    FROM 
APPENDICES    C    AND    D. 

1630. 

Ritual  para  administrar  los  Santos  Sacramentos,  etc.     (R.  C.) 
Mexico.     4°,  $125.00. 

1665. 
Exercicios  Espirituales.     (R.  C.)     Mexico.     16°,  $25.00. 

1695. 

Exercicios  Espirituales  de  San  Ignacio,  etc.     (R.  C.)     Mexico. 
8°,  $20.00. 

1740.     (?) 

A    Morning   Prayer  in  Mohegan.     Translation    of   Rev.    John 
Sergeant.     (C.)     No  title  page.     Small  12°.     $50.00. 

1758. 
Manual  de  Exercicios.     (R.  C.)     La  Puebla.      12°,  15.00 

1773- 
Manual  de  Exercicios.     (R.  C.)     La  Puebla.      16°,  $10.00. 

1809. 

Book   of   Common   Prayer.      (A.   E.   C.)      Philadelphia,    Abel 
Dickinson.     24°,  $1.00. 


476  Addenda. 


1813. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  T.  &  J. 
Swords.  24°,  $1.00. 

1830. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Bible  and 
Common  Prayer  Book  Society.  24°,  750. 

1833- 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Thomas 
T.  Ash.  24°,  750. 

1835. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  John 
C.  Pechin.  24°,  750. 

1838. 

Book  of  Common  Prayer.  (A.  E.  C.)  Boston,  C.  Stimpson,  Jr. 
8°,  $1.00. 

1843. 

Catechism  and  Prayers  in  Dakota.  (R.  C.)  Translation  of 
Rev.  Augustin  Ravoux.  No  title  page.  Printed  by  the  trans- 
lator on  Mission  Press  at  Prairie  du  Chien,  Wis.  16°,  $5.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  King 
&  Baird.  16°. 

1844. 

Prayers  in  Mohawk.  (C.  E.)  Belleville,  Intelligencer  Office, 
Canada  West.  12°,  $3.75. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Carey 
&  Hart.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  H.  &.  S. 
Raynor.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Hartford,  Robins 
&  Smith.  32. 


Addenda.  477 

i849. 

Book  of  Common  Prayer.  (A.  E.  C.)  Hartford,  S.  Andrus 
&  Son.  8°. 

1850. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Bible  and 
Common  Prayer  Book  Society.  48°. 

1851. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Eyre 
&  Spottiswoode.  24°. 

1852. 

Primer  and  Prayers  in  Chippewa.  (E.  L.)  Detroit,  Daily 
Tribune  and  Job  Print.  16°,  $5.00. 

1859- 

Catechism  and  Prayers  in  Chippewa.  (R.C.)  Quebec,  Cote 
et  Cie.  18°,  $3.50. 

1862. 

Church  Service  in  Dakota.  (A.  E.  C.)  Faribault,  Minn., 
Central  Republican  Book  and  Job  Office.  12°. 

1863. 

Book  of  Common  Prayer.    (A.  E.  C.)    New  York,  T.  Whittaker. 

24°- 

Catechism  and  Prayers  in  Dakota.  (R.  C.)  St.  Paul,  Pioneer 
Office.  16°,  $2.00. 

1865. 

Prayer  Book  in  Santee.  (A.  E.  C.)  Saint  Paul,  Pioneer 
Printing  Company.  8°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  Apple- 
ton  &  Co.  32°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Prayer 
Book  Society.  48°. 


478  Addenda. 


i865. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  Apple- 
ton  &  Co.  32°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  J.  B. 
Lippincott  &  Co.  32°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  J.  B 
Lippincott  &  Co.  24°. 

1867. 

Catechism  and  Prayers  in  Dakota.  (R.  C.)  St.  Paul,  Pioneer 
Office.  16°,  $1.50. 

The  Sunday  Service  of  the  Methodist  Episcopal  Church,  South 
Nashville,  A.  H.  Redford.  12°,  $2.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  T.  Nelson 
&  Sons.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  T.  Nelson 
&  Sons.  32°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  T.  Nelson 
&  Sons.  48°. 

1868. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Claxton, 
Remsen  &  Haffelfinger.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Protestant 
Episcopal  Prayer  Book  Society.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  E.  &  J.  B. 
Young  &  Co.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Prayer 
Book  Society.  48°. 

1869. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Prayer 
Book  Society.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Prayer 
Book  Society.  32°. 


Addenda.  479 


1870. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Prayer 
Book  Society.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  D.  Apple- 
ton  &  Co.  24°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  J.  B. 
Lippincott  &  Co.  32°. 

1871. 

The  Mission  Service  in  English  and  Santee.  (A.  E.  C.) 
Mission  Press,  Santee  Agency.  12°,  $1.25. 

1879. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Prayer 
Book  Society.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Protestant 
Episcopal  Prayer  Book  Society.  32°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  E.  &  J.  B. 
Young  &  Co.  24°. 

1881. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  E.  &  J.  B. 
Young  &  Co.  12°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  E.  &  J.  B. 
Young  &  Co.  32°. 

1882. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  E.  &  J  B. 
Young  &  Co.  48°. 

Book  of  Common  Prayer.  (A.  E.  C.)  New  York,  Prayer 
Book  Society.  24°. 

1887. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Bishop 
White  Prayer  Book  Society.  24°. 


480  Addenda. 


1890. 

Catechism  and  Prayers  in  Dakota.  (R.  C.)  Sioux  Falls, 
South  Dakota,  Brown  &  Saenger.  Square  16°,  $1.00. 

Book  of  Common  Prayer.  (A.  E.  C.)  Philadelphia,  Bishop 
White  Prayer  Book  Society.  24°. 

1894. 

Provisional  Offices  of  the  Mexican  Episcopal  Church,  or 
Church  of  Jesus,  in  Spanish  and  English.  Mexico,  16°,  $1.00. 


NOTE. 

After  this  volume  had  gone  through  the  press,  there  occurred 
in  Boston,  on  Dec.  ad  and  3d,  at  C.  F.  Libbie  &  Go's  auction 
rooms,  the  sale  of  the  library  of  the  late  Prof.  Henry  Reed, 
of  the  University  of  Pennsylvania.  This  library  contained  the 
Franklin  Prayer  Book  owned  by  Bishop  White,  mentioned  on 
page  398  of  this  book.  The  coveted  prize  was  knocked  down  at 
twelve  hundred  and  fifty  dollars  to  Dodd,  Mead  &  Co.,  of  New 
York  City  This  was  probably  the  first  time  a  copy  of  the 
Franklin  Prayer  Book  had  been  offered  at  an  auction  sale  in  this 
country,  and  the  price  was  the  largest  ever  paid  for  a  Prayer 
Book  in  the  United  States 


INDEX. 


Abnaki,  prayers  in,  6,  14,  447, 
464-466. 

Abridged  Prayer  Book,  preface 
in,  387-392 ;  described,  392- 
396 ;  letters  concerning,  396- 
398  ;  rare  copies  of,  398,  399  ; 
price  of,  474. 

Abridgment  of  Quebec  Cate- 
chism, 449. 

Abridgment  of  Christian  Doc- 
trine, 436. 

Absolution,    83,    117,     161,    164, 

223,  225,    233,    235,    244-246, 
252,  392,  393-  403-405- 

Adams,  S.  and  J.,  270,  434. 

Albany,  41,  442,  444. 

Alden,  Beardsley  &  Co.,  461. 

Allen,  T.,  129,  436. 

Altar  Manual,  466. 

American  Sunday  School  Union, 

447- 

Andrews,  Rev.  W.,  28. 
Andrus,  S.,  381,  445. 
Andrus  &  Son,  S.,  382,  455,  456, 

460,  477. 
Anners,    H.    F.,    443,    452,    454, 

456,  458,  460. 
Apostles'  Creed,   77,  80,  83,  85, 

94,    103,     109-111,     119,     126, 

127,    153,    161,    212,    218,   223, 

224,  235,   243,    250,   252,    256, 
258,    310,   369,   389,    394,   403, 
406. 

Apostolic  Catholic  Prayer  Book,  j 
advertisement    of,    334,    335 ;  | 
introduction  in,  335-338  ;  sum- 
mary in,  338,  339  ;  articles  in, 
339  342  ;  creed  of,  342  ;   price 
of,  468. 


Appleton  &  Co.,   D.,   456,   458, 

461,  464-467,  477-479. 
Appleton,  G.  S.,  458. 
Articlesof  Religion,  92-101,  123, 

131,    132,    266,    289,    339-342, 

405,  406,  427. 
Ash,  T.  T.,  448,  476. 
Ashmead  &  Co.,  I.,  179,  448. 
Athanasian   Creed,    79,    94,  127, 

128,    186,   214,  389. 
Auburn,  461. 
Augsburg  Confession,  236,  242, 

244;  245-  269. 
Auxiliary  Prayer  Book  Society, 

450. 

Bacon,     D.  D.,     Rev.     L.    W., 

211. 

Bagg  &  Harmon,  9,  456. 

Baird,  Rev.  Mr.,  211. 

Balli,  Pedro,  4,  430. 

Baltimore,  12,  23,  152,  270,  322, 
434-444,  446  451,  453-467- 

Baptism,  83  85,  148,  155,  165. 
166,  185,  212,  218,  224,  232, 
256,  264,  265,  283.  284,  290, 
311,  319,  321,  324,  344,  345, 
369,  394,  395,  404,  419,  420. 

Baraga,  Rt.  Rev.  F ..  8,  9. 

Barclay,  D.D.  Rev.  H. ,  30. 

Bartlett,  C.,  445-447. 

Bartlett,  J.,  319,  466. 

Bartlett  &  Raynor,  448,  450. 

Bartlett,    R.   &  S.  Raynor,  449. 

Barton,  T.,  358. 

Barton,  W.,  358,  432. 

Barton,  R.  &  W.  A.,  442. 

Bass,  Rt.  Rev.  E.,  64. 

Beach,  Rev.  A.,  66. 


481 


482 


Index. 


Beardsley.   D.D.,    LL.D.,    Rev. 

E.  E.,  55. 
Beauchamp,  D.D.,  Rev.  W.  M., 

29.  33.  34-  42,  43 
Beauchemin  &  Sons,  10,  n,  472. 
Beauchemin  &  Valois,    15,    471. 
Bell,  R.,  20,  21,  376,  432. 
Belleville,  461,  476. 
Benedicite,    79,    147,    148,    153, 

223,  309. 

Benedictus,    118,   215,  250,  322. 
Benedic,  anima   mea,    163,    215, 

289,  322,  413. 
Benziger  Bros.,    9,    12,   24,  467, 

469,  470. 
Bethlehem,    170,    180,   458,    461, 

463,  465. 
Bioren,  J.,  439. 
Bishop      White     Prayer     Book 

Society,  450,  451,  466.  479,  480. 
Blackwell,  Rev.  Dr.,  114. 
Blake,  A.  V.,  455 
Blanchet,  Most  Rev.   F.   N.    17. 
Bliss,  E.,  447. 
Bliss  &  White,  444. 
Book  of  Daily  Prayers,  459. 
Book  of  Holy  Offices,  468. 
Book  of  Offices,  434,  438. 
Book  of  Worship,  468. 
Bonumestconfiteri,  119,  215,  322. 
Boston,  14,  22,  24,  289,  306,  318, 

379.  433.  435-437.  439.  44°. 
442,  445,  446,  448,  451,  459, 
461,  464,  466,  468,  476. 

Bowell  &  Moore,  461. 

Bradford,   S.   F. ,  445,  446,  448. 

Bradford,  W.,  28,  431. 

Briant,  Bishop,  7. 

Broad  Church  Prayer  Book, 
preface  to,  347-350  ;  catechism 
in,  351,  352;  confirmation  in, 
352,  353  ;  family  devotions  in, 
354  ;  price  of,  467. 

Brooklyn,  436. 

Brown,  Rev.  J.,  16. 

Brown,  J.,  440. 

Brown,  W.,  31,  433. 

Brown  &  Gilmore,  7,  432. 

Brown  &  Saenger,  480. 

Brownell,  D.D.,  LL.D.,  Rt.Rev. 
T.  C.,  444,  460,  467. 


Bruce,  D.,  130. 
Bruce,  D.  &  G.,  130,  440. 
Brynberg,  P.,  436,  437. 
I  Buckingham,  J.  T.,  22,  439. 
!  Buckton,  C.  33,  474. 
i  Buffalo,  450. 
!  Burgess,  J.  S.,  451. 
|  Burial  of  the  Dead,  87,  88,  122, 
156,    168,   213,   216,   225,   232, 
247,   265,   289,   290,    317,    319, 
345,   369,   422. 
Butler,  J.  W.,  438. 

Campbell  &  Mitchell,  438. 

Campbell,  Rev.  Mr.,  89. 

Campbell,  S.,  437. 

Cambridge,  319,  334,  466. 

Cantate    Domino,  119,  215,  413. 

Carey,  M.,  21,  434,  442. 

Carey  &  Hart,  450,  453,  476. 

Carrier,  prayers  in,  473. 

Carter  &  Bros.  R.,  460. 

Gary  &  Co.,  25,  437,  450,  452. 

Catechism,  26,  84,  85,  155,  169, 
224,  232,  285-288,  311  316, 
404,  438,  439,  441  443,  447, 
449,  451,  453-456,  458,  463- 
465,  469,  472,  473,  475.  476- 
478,  480. 

Catechisme  ou  Abrege,  etc.,  438. 

Catholic  Christian's  Companion, 

458-  459- 

Catholic  Companion,  453. 
Catholic  Liturgy,  360-364  ;  price 

of,  436. 
Catholic  Manual,   448,  454-456, 

460. 

Catholic  Piety,  462. 
Catholic  School  Book,  442. 
Catholic  Spiritual  Prayer  Book, 

45i- 

Central  Republican  Office.  477. 
Ceremonial  Y  Rubricas,  etc.,  4  ; 

price  of,  430. 

Ceremonies  of  Low  Mass,  455. 
Chants  liturgiques,  etc.,   467. 
Chapel    Companion,     457,    459, 

460. 

Charleston,   193,    210,    451,  463. 
Cherokee,  prayers  in,  180  ;   price 

of,  447. 


Index. 


483 


Chicago,  267,  269,  470,  472. 
Chinook  Jargon,  prayers  in,  17, 

469,  471,  472. 
Child's  Prayer  and  Hymn  Book, 

455-  457-  459- 

Child's  Own  Prayer  Book,  463. 
Children's  Companion,  457. 
Chippewa,    prayers    in,    14,    43, 

449.   450,   452,   457-   462.    466- 

468-472,  477. 
Christian's  Creed,  342. 
Christian     Liturgy,      333  -  346, 

468. 

Christian's  Manual,  440. 
Christian  Monitor,  443. 
Christian   Sacrifice,    Illustrated, 

459- 

Church  Eook,  463,  469,  473. 
Church     Militant,     prayer    for, 

154.  l64 

Church  Choral  Society,  462. 
Church   Missionary  House,  445. 
Church  Service,  477. 
Churching  of  Women,  121,  155. 
Cincinnati,  9,  n,  291,   454,   464, 

466,  468,  469. 
Clapp,  O.,  289,  451. 
Claremont,  452. 
Claremont    Manufacturing  Co., 

452. 

Clarke  &  Co.,  Robert,  291,  468. 
Clarkson,  Rev.  Joseph,  114. 
Clergyman's  Companion,  446. 
Coale  &  Co.,  E.  J.,  444. 
Coale  &  Maxwell,  441. 
Cohen,  M.  M.,  296. 
Coke,  Rev.  Dr.,   406. 
Collins,  G.,  461. 
Collord,   J.,  446. 
Communion  of  theSick,  257,  421. 
Companion  to  the  Altar,  452. 
Companion  of  the  Festivals  and 

Fasts,  475. 

Compendium  Ritualis,  etc.,  453. 
Consecration  of  a  Burial  Ground, 

258,  332. 
Consecration  of  a  Church,  169, 

258,  332. 

Concordate,  47,  48. 
Confederate  States  Prayer  Book, 

407  ;  price  of,  474. 


Confirmation,  85,  126,  127,  136, 
155,  167,  225,  257,  258,  316, 
345,  404,  421. 

Confraternity  Manual,  467. 

Considerations  upon  Christian 
Truths,  447. 

Convention  of  American  Epis- 
copal Church  of  1785,64-66; 
of  1786, 107-109 ;  of  1789, 113, 
114,  124;  of  1821,  130;  of 
1832  and  1835,  133-135;  of 
1838,  135,  136;  of  1892,  144- 
146,  151. 

Cornwell,  C.  M.,  210,  469. 

Cote,  A.,  467'. 

Cote"  &  Co.,  A.,  8,  458,  462,  464, 

469,  472,  477. 

Council  of  Reformed  Episcopal 

Church,  159,  169. 
Cowperthwait,  S.  S.  E..  384. 
Coxe,    D.D.,    LL.D.,    Rt.    Rev. 

A.  C.,  128. 

Cradock,  D.D.,  Rev.  T.,  66. 
Creagh,    W.    H.,    23,    376,    443, 

444- 
Cree,  prayers  in,  10,  n,  43,  463- 

465,  469,  470,  472. 
Crommelin,  D.,  181. 
Crosby,  Nichols  &  Co.,  464. 
Cruikshank,  J.,  19,  20,  376,  432. 
Cummiskey,    E.,    22,     23,    443- 

445,  447,  448,  453. 
Cummins,  D.D.,  Rt.  Rev.  G.  D., 

158. 
Cuoq,  Rev.  J.  A.,  13,  15,  16. 

Daily  Companion,  454,  456,  460. 
Daily    Devotion,    23,    449,    454, 

455- 

Daily  Service,  364-366. 
Daily   Service  and   the   Litany, 

462. 

Daily  Exercise,  455,  457,  459. 
Daily  Piety,  461. 
Daily  Tribune,  477. 
Dana  &  Co.,  464. 
Darrow  &  Bro.,  E.,  215,  468. 
Dakota,  prayers  in,  44,  45,  468, 

470,  471,  476-478,  480. 
Dashiell,  Rev.  G.,  156,    157. 
Davies,  N.,  359. 


484 


Index. 


Davis,  Rev.  S.,  42. 
Davis,  W.  A.,  437. 
Debrett,  J.,  474. 
Declaration  of  Principles  of  the 
Reformed  Episcopal  Church, 

158.  159. 

Dejean,  Rev.  A.,  9. 
Desilver,  T.,  445. 
Desilver,  Thomas  &  Co.,  451. 
Delaware    Indian,    prayers    in, 

180,  433,  437. 
Demers,  Rev.  M.,  17. 
Dene,  prayers  in,  18. 
Dennis,  P.,  66. 
Detroit,   Mich.,    9,    16,  44,   447, 

448,  453,  455,  456,  477. 
Detroit,  Minn.,  469. 
Deus  misereatur,  119,  215,   413. 
Devereux,  H.  L.,  14,  448. 
Devotions  to  the  B.  V.  Mary  in 

Penobscot,  469. 
Devotions  to  Mass,  461. 
Devotions  to  the  Heart  of  Jesus, 

453- 
Devout  Christian's  Vade  Mecum, 

21,    22,    434,    436,    440,     443, 

452.  455- 
Devout  Communicant,  442,  457, 

460. 

Devout  Manual,  448,  461. 
Dickinson,  A.,  475. 
Divine  Liturgies  of  Chrysostom 

and  Basil,  364. 
Dix,  D.D.,  D.C.L.,  Rev.  Morgan, 

146. 
Doane,  D.D.,   LL.D.,  Rt.   Rev. 

W.  C.,  145. 

Dobbin,  G.  &  Murphy,  439. 
Dodson,  D.  W.,  384. 
Donahoe,  P.,  24,  459,  466. 
Dornin,    B.,  22,  438-442. 
Dow,  J.  B.,  446. 
Doyle,  James,  22,  434. 
Doyle,  John,  23,  449. 
Draper,  R.  &  S.,  29,  432. 
Duane,  Hon.  J.,  66. 
Duffy,  M.,  436. 
Dunigan  Bros.,  466. 
Dunigan,  E.,  464. 
Dunigan  &  Bro.,  E.,  13,  14,  24, 

378,  461,  463,  465,  466. 


Dunlap,  J.  356,  433. 
Durand,  H.  P.,  469. 
Durieu,  Rt.  Rev.  P.,  17. 
Durell,  W.,  437. 
Durocher,  Rev.  F.,  7,  8. 
Dutton  &  Co.,  E.  P.,  465,  466. 
Duvernay,    L.,  12,  445,  447. 

Edes,  P.,  306,  433. 
Edwards,  H.,  399. 
Einhorn,  D.D.,  Rev.  D.,  302, 

304- 
Elevation  of  the   Soul  to  God, 

448. 

Elliott,  R.  R.,  16,  17. 
J  Eliot,  S.,  146. 

Enander  &  Bohmans,  269,  472. 
Engberg  &  Holmberg,  267,  269, 

470,  472. 

Engelhardt,  Rev.  C.  A.,   15. 
Engravings,  in  Mexican  Prayer 

Books,    375,    376;    in   Roman 

Catholic  Prayer  Books,    376- 

379 ;    in   American   Episcopal 

Prayer  Books,  379-385. 
Ephrata,  358,  432. 
Espinosa,  Antonio  de,  2,  3,  430. 
Espinosa,  Maria  de,  5,  431. 
Eucharistic  Office  of  Church  of 

Switzerland,  364,  467. 
Eutaxia,  211. 
Evangelical  Episcopal   Church, 

prayer  book  of,  152-157;  price 

of,  444. 
Evangelical     Lutheran     Prayer 

Book  of  1795,  229-233  ;  price 

of,    435 ;     of    1868,    233  236 ; 

price  of,    469;    later  editions, 

236-243,  465. 

Exercise  Tres-devot,  etc.,  440. 
Exercicios  Espirituales,  475. 
Exerpta     ex    Rituali    Romano, 

467. 

Extrait  du  Ritual,  450. 
Eyre,  G.  E.  &  W.  Spottiswoode, 

407,  474,  477. 

Fagan,  A.,  439;  440. 
Fagan,  J.,  248. 

Family  Prayer  Book,  259,  358, 
359- 


Index. 


485 


Fanshaw,  D.,  41. 
Faribault,  44,  468,  477. 
Female     Protestant     Episcopal 
Prayer     Book    Society,    451- 

453-  467- 

Flowers  of  Piety,  378,  454,  463. 
Forma    Brevis     Administrandi, 

etc.,  4  ;  price  of,  430. 
Forman,  G.,  437,  441. 
Form  of  Prayers  for  Jews,  463. 
Formules  des  annonces,  etc,  460. 
Formularies    de    Prieres,     etc., 

436. 

Fournier,  J.,  472. 
Fourth  of  July   Service,   88-92, 

123,  331- 

Frank,  H.,  465. 

Franklin,  Benjamin,  abridges 
English  Prayer  Book,  386- 
399  ;  letter  from,  398. 

Frechette,  J.  B.,  7,  454. 

Frechette  &  Cie,  447. 

Frechette  &  Cie  L.,  450,  452, 
466. 

Freeman,  Rev.  B.,  28. 

French  Protestant  Prayer  Book, 
report  of  committee  on,  189- 
193  ;  preface  of,  193-205  ;  con- 
tents of,  206,  207  ;  price  of, 
451  ;  second  report  of  com- 
mittee, 207-209;  edition  of 
1853,  209,  210;  price  of,  463; 
edition  of  1869,  210;  price  of, 
469. 

Fry,  W.,  442. 

Gailland,  Rev.  M.  12. 

Gaine,    H.,    125,    129,    434-436, 

438. 
Garden  of  the  Soul,  19,  21,  23, 

377.434;  price  of  first  edition, 

432;  other  editions,  449,  455, 

457,  460,  461. 
Garin,  Rev.  A.,  10. 
Geiger  &  Christian,  44,  455. 
Gems  of  Devotion,  461. 
Gems  of  Piety,  461,  463. 
Gendre,  Rev.  F.,  18. 
Georgetown,    22,    23,    434,    441, 

444-  445- 
George  &  Wayne,  383,  456. 


Germain,  L.,  25,  26,  435. 

German  Liturgy,  368,  369. 

German  Prayer  Book,  459,   467. 

German  Reformed  Prayer  Book, 
of  1858,  248  259 ;  revised, 
259,  260  ;  price  of  466. 

Gilley,  W.  B.,  380,  442-446. 

Gilmore,  T.,  31. 

Gimbrede,  J.  N.,  383. 

Gloria  in  Excelsis,  79,  134,  155, 
164,  214,  215,  218,  223,  232, 
233,  254,  256,  318,  323,  332, 
366,  405,  411. 

Golden  Manual,  465. 

Golden  Treasury,  436. 

Good,  Rev.  J.  B.,  45,  46, 

Goodman  &  Co.,  A.  C.,  461. 

Gospel  Liturgy,  327  331,  461. 

Graces  of  Mary,  463. 

Graduel  Remain,  etc.,  436,  437. 

Green,  T.,  48,  433. 

Green,  T.  C.,  55,  435. 

Griffith,  Rev.  D.,  66. 

Gueguen,  Rev.  J.,  10,  n. 

Guide  to  Heaven,  15,  447,  449, 
454-  459-463. 

Haley,  Rev.  W.  D.,  347. 

Haliday,  F.,  447. 

Hall,  S.,  436. 

Hall    &    Sellers,    66,    115,    124, 

129,    130,   433  436. 
Hamilton,  34,  35,  453. 
Handbook  of  Prayers,  368. 
Hanford,  A.,  451. 
Harper  &  Bro.,  137. 
Harper  &  Bros.,  456,  457. 
Hart,    D.D.,    Rev.   S.,    54,    145, 

146,  151. 
Hartford,  54,  381,  445,  448,  455, 

456,  460,  476,  477. 
Hazard,  W.  P.,  466. 
Heidelbergh  Catechism,  183, 184. 
Held,  J.  &  W.,  180,  458. 
Held,  J.  W.,  461.  463. 
Hemann,  J.  A.,  9,  464,  466. 
Henderson  &  Co.,  C.  G.,  464. 
Henry,  Rev.  M.,  434,  460. 
Heures  romaines,   25,   435,  439, 

458. 
I  Herder,  B.,  15,  471. 


486 


Index. 


Hewet,  H.  W.,  384,  454,  455. 

Hill,  Jr.,  J.,  35-  40. 

Milliard,  Gray,  Little  &  Wilkins, 

289,  446. 

Hindmarsh,  R.,  270. 
Hinman,  Rev.  S.  D.,  44. 
Hoadley,  J.  J.,  56. 
Hoecken,  Rev.  C.,  u,  12. 
Hogal,  Bernardo  de,  5,  431. 
Hohenlohe's   Prayer    Book,    23, 

445-  449.  455- 

Holy  Communion,  82,  83,  126, 
135,  148,  154,  163-165,  212, 
218,  223,  224,  234,  254,  285, 
321,  325,  332,  344,  395,  404, 
411,  412,  416-419,  471. 

Hooker  &  Agnew,  451. 

Hooker,  H.,  452. 

Horden,   D.D.,    Rt.  Rev.  J.,  43. 

Hosford,  E.  &  E.,  444. 

Huntington,  S.T.D.,  LL.  D., 
L.H.D.,  Rt.  Rev.  F.  D.,  322. 

Huntington,  D.D.,  D.C.L.,  Rev. 
W.  R.,  145. 

Hurd  &  Houghton,  364. 

Hurtin  &  Commardinger,    229, 

370,  435- 

Hutchinson,  O.,  347,  467. 
Hutton,   D.D.,   Rev.  A.  J.,   214, 

215- 

Icazbalceta,  J.  G.,  3. 
Incipiunt    Hore,    etc.,    4,    376; 

price  of,  430. 

Indian  Commission,  470,  471. 
Indian  Good  Book,  13,  14,  464, 

465,  466. 
Institution  Office,  131,  426,  427, 

438. 
Instructions    chretiennes,     etc., 

438. 
Instructions  sur  les   devotions, 

etc.,  444. 

Intelligencer  Office,  476. 
Iroquoian,  prayers  in,  440,  443. 

Jastrow,  D.D.,  Rev.  M.,  304. 
Jarvis,  Rev.  Mr.,  128. 
Jefferson,  Thomas,  399. 
Jewish    Prayer    Book   of    1760, 
296-300  ;  price  of,  432  ;  other 


editions,     301-304,    459,    464- 

466. 

Johnson,  Rev.  Dr.,  128. 
Johnson,  L.,  447. 
Johnston,  G.,  44. 
Journee    du    Chretien,    26,    435, 

442,  457. 

Jubilate  Deo,  119,  215,  351,  412. 
Judah,  I.  H.,  296. 

Kalispel,  prayers  in,  472,  473. 
Kamloops,  17,  18,  473. 
Kedney,    D.D.,    Rev.  J.   S.,    146. 
Kentucky  Gazette  Office,  22,  444. 
Key   to   Paradise,    23,   437,  441, 

449.  453.  455-  459- 

Key    to    Heaven,   454,   456,  457, 
459,  460. 

King  &  Baird,  458  462,  476. 

Kinnersley,  T.,  440. 

Kirk,  T.,  436. 
I  Kirker,  J.  B.,  466. 
!  Kohler,  D.D.,  Rev.  K.,  303,  304. 
I  Kohut,  G.  A.,  299,  300. 

Kunze,  D.D.  Rev.  J.,  229. 

La  Brosse,  Rev.  J.  B..  6. 

Lacombe,  Rev.  A.,  15. 

Lane  &   Bowman,    15,   26,  441, 

442. 
Language   of   the    Six    Nations, 

prayer     book     of    1816,     41  ; 

price  of,  442  ;    prayer  book  of 

1837,  41  ;  price  of,  451. 
La   solide   devotion,     etc.,    439, 

453- 

Latimer,  T.,  450,  451. 
Latimer  &  Co.,  George,  448. 
Laverlochere,  Rev.  J.  N.,  10. 
Layman's  Ritual,    23,   449,   454. 
Lebret,  Rev.  L.  M.,  10  13. 
Le  Dispenser,    Lord,   Abridges, 

the    English     Prayer     Book, 

386-399. 

Leeds  &  Coale,  441. 
Le  Francois,  C.,  7,  26,  442,  444. 
Le  graduel   romaine,    etc.,  445. 
Le  Jeune,  Rev.  J.  M.  R.,  17,  18. 
L'Office  de  1'Eglise,  443. 
Lee,  Mann  &  Co.,  463. 
Lenten  Monitor,  24,  449. 


Index. 


487 


Leprohon,  C.  P.,  439,  458. 
Lewis,  J.  N.,  442,  450. 
Lexington,  Ky.,  22,  444. 
Library  of  Congress,  33,  399. 
Lindsay  &   Blakiston,    248,  466. 
Lippincott    &    Co.,    J.    B.,    291, 

292,    453.   457,   460,    465,   467. 

469,  470,  471,  478,  479. 
Litany,    81,    82,    120,    121,    126, 

153.    154-    l62-   223-    234-    293. 

310,    318,   323,    343,    369,    403, 

404,  414. 

Liturgia  Expurgata,  226. 
Liturgy    of    the    New    Church, 

291,  470. 

London,  387,  400,  407,  474. 
Loomis  &  Co.,  G.  J.,  41,  442. 
Lovell,    J.,    10,    13,    15,    16,  291, 

462,  463,  465,  468  470. 
Lowell  &  Gibson,  458. 
Lucas,    F.,    23,    377,    443,    446- 

447-  454-457. 

Lucas  Bros.,  453. 

Lucas,  Jr.,  F.,  23,  448-450,  461. 

Lupercio,  F.  R.,  5,  431. 

Lutheran  Augustana  Book  Con- 
cern, 269,  471. 

McGrath,  H.,  459,  461-463. 
McGrath  &  Sons,  H.,  24,  462. 
McNichol,  J.,  379,  464. 
Mackay,  Rev.  J.  A.,  44. 
Magaw,  Rev.   Dr.,   89,  114,  128. 
Magnificat,    119,    163,    235,    236. 

250,  413. 

Man's  Only  Affair,  22,  440. 
Manual  of  Catholic  Prayers,  20, 

376;     price    of    first    edition, 

432- 

Manual  of  Catholic  Piety,  454. 
Manual  of  Catholic  Devotion, 

454- 

Manual  of  the  Church,  464. 
Manual  of  Devotions,  458. 
Manual  de  Exercicios,  475. 
Manual  for  St.  Mary's  Seminary, 

23,  451- 

Manual  of  the  Sacred  Heart,  461. 
Manuale  Clericorum,  etc.,  438. 
Manuel  breve  y  forma,  etc.,  5  ; 

price  of,  431. 


Manuel  du  Chretien,  440. 

Manuel  du  Jubile,  etc.,  462,  463. 

Manuel  des  Prieres,  etc.,  458. 

Manning,  T.  S.,  289,  444. 

Manning  &  Loring,  22,  435,  437. 

Manuscript  Prayers,  428  429. 

Marcoux,  Rev.  J.,  15. 

Marks,  S.,  445. 

Martien,  W.  S.  &   A.,   219,    468. 

Marshall  &  Co.,  W.,  450. 

Massachusetts  Missionary  So- 
ciety 445,  446. 

Matchett,  R.  J.,  152,  444. 

Mathevet,  Rev.  J.  C.,  13. 

Matins  and  Vespers  in  German, 
366,  367. 

Matrimony,  85,  86,  123,  134, 
150,  156,  167,  168,  212,  213, 
246,  258,  265,  289,  316,  331, 

345,  405,  421. 
Mazzuchelii,  Rev.  S.,  16. 
Megarey,  H.  L.,  443. 
Menominee,  prayers  in,  15,  471. 
Menominee  Reservation,  471. 
Mentz  &  Son,  G.  W.,  452. 
Merzbacher,  D.D.,  Rev.  L.  302, 

464. 

Mesier,  P.  A.,  438. 
Mesplet,  F.,  25,  33,  433. 
Mesplet  &  C.  Berger,  24,  433. 
Method  for  Prayer.  460. 
Mexico,  early  printing  in,  1-5. 
Michel  &  Devereau,  463. 
Micmac,  prayers  in,  472. 
Miller  &  Burlock,  457. 
Miller,  Henry,  180,  433. 
Milligan  J.,  23,  441,  444,  445 
Ming,  A.,  438. 

Missal  Romanum,  375,  430,  453. 
Mission  Book,  462.  463. 
Mission  du   lac  Stuart,    18,  473. 
Mission  Service,  479. 
Mohawk  Prayer  Book,  of  1715, 

28  ;  price  of,  28,  431  ;  of  1763, 

29  ;  price  of,  29,  432  ;  of  1769, 
30,    31;    price  of,  31,  432;  of 
1780,  31-33  ;  price  of,  33,  433  ; 
primer  of  1781,  33;    price  of, 
33,  433  :  of  1842,  34-40  '•  price 
of,   453 ;    other  editions,  461- 
463,  465,  468-470.  474,  476. 


488 


Index . 


Mohegan,  Prayer  in,  475. 

Monfort  &  Conohans,  n,  454. 

Montagnais  Prayer  Book  of 
1767,  6,  7 ;  price  of,  432  ;  of 
1817,  7 ;  price  of,  442 ;  of 
1844,  7  ;  price  of,  454  ;  various 
editions,  458,  462,  464,  465, 
468,  469,  472. 

Montana,  472.  473. 

Month  of  Mary,  450.  466. 

Montreal,  10  13,  15  -17,  24,26, 
33,  433.  439-442.  445.  447. 
449,  452-454.  45°,  458,  463- 
465,467-472. 

Moor,  Rev.  Mr.,  27. 

Moore,  Rev.  Dr.,  128. 

Moore,  J.  A.,  160,  470. 

Moose  Factory,  44,  463. 

Moravian  Prayer  Book,  first 
edition  of,  170-179  ;  price  of, 
440;  other  editions,  179,  180, 
443,  447,  448,  458,  459,  461, 
463,  465- 

Morgan,  J.  P.,  146. 

Morice,  Rev.  A.  G.,  18. 

Morning  Prayer  Service,  356. 

Mower,  N.,  441,  442. 

Mtlakapmah,  prayers  in  473. 

Mullin,  W.  J.,  12,  454. 

Murphy,   J.,    12,    24,    453,   456, 

..    458,  459,  401- 
Murphy  &  Co.,  J.,  24,  377,  378, 
453,  457,  459,  460-466. 

Nashville,  261,  478. 

Neilson,    J.,    25,    355,    435-439, 

441,  443- 

Neilson   &  Cowan,  25,  445,  449. 
Neilson,  W.,  8,  458. 
Neklakapamuk,  prayers  in,    46, 

470,  471. 

Nelles,   Rev.  A.,  34,  40. 
Nelson  &  Sons,  T.,  464,  478. 
Neuvaine    en     1'honneur,    etc., 

433.  443,  452,  456. 
New  Catholic  Manual,  462. 
New  Churchman's  Prayer  Book 

and  Hymnal,  292,  471. 
New  Haven,  444. 
New  London,  48,  55,  433,  435. 
New  York,  9,  13,   14,  22,  24,  28, 


41-43,  125,  129,  133,  137,  138, 
182,  210,  216,  229,  295,  347, 
356.  364,  368,  37«,  376  378, 
431,  432,  434-458,  460-471, 
473,  476-479. 

New   York   Bible  and  Common 
Prayer     Book     Society,    442, 

443,  450,   452,  453,   455,   456. 

465,  476-479. 
Nicene  Creed,  79,  94,  109,  no, 

in,    112,    119,    143,    161,    186, 

214,   223,   250,   389,  403,  418. 
Nipissing,  prayers  in,  12,  13,  447, 

453,  463,  470- 

Nouveau  recueil,  etc.,  443. 
Nunc  dimittis,  1 19,  163,  235,  250, 

353,  4!3- 

Oblation  and  Invocation,  50,  54, 

121,  122,  126. 
Ocharte,  Petrus,  4,  430. 
Ofncium  in  honorem,  etc.,    25  ; 

price  of,  433. 

Officium  in  festo,  etc.,  26,  439. 
Offices  de  la  Sainte  Vierge,  etc., 

26,  454. 

Officio  Sanctorum,  etc.,  434. 
Office    of    the    Holy    Week,    23, 

439.  446>  449.  455,  457- 
Office  de  la  semaine  sainte,  441. 
Ogilvie,  Rev.  J.,  30. 
Okonagon,  prayers  in,  473. 
O'Meara,  Rev.  F.,  43. 
Oneida,  prayers  in,  41,  451. 
Order    of    Prayer     for    Divine 

Service.  464. 
Order  of  Public  Worship,    291, 

469. 
Ordination  Offices,  131,  134,  156, 

168,   216,   247,   258,   265,   269, 

332,   369,  405,  424. 
O'Shea,  P.,  24,  462,  467. 
Otchipwe,  prayers  in,  470. 
Ottawa,  prayers  in,  9,  44,   447, 

453,  455,  456,  464,  466- 

Packard,  J.,  146. 

Page,  J.,  66. 

Parker,  J.,  182,  432. 

Parker,  D.D.,Rt.  Rev.  S.,  127. 

Path  to  Paradise,  23,  449,  455. 


Index . 


489 


Pearce,  Dr.  S.  A.,  373. 
Pechin,  W.,  435. 
Pechin,  J.  C.,  450,  476. 
Penobscot,  prayers  in,  469. 
Penobscot     &    Passamaquoddy, 

prayers  in,  14,  448. 
Perrault  &  Co.,  L.,  n,  468,  469. 
Perrault,  L.,  10,  n,   13,  15,  453, 

462-465. 
Perry,    D.D.,     LL.D.,    D.C.L., 

Rt.  Rev.  W.  S.,  105,  106,  123, 

145. 

Peters,  R.,  66. 
Petite  Manual,  440. 
Petites  Etrennes  Spirituelles,442. 
Pewani,  prayers  in,  12,  456. 
Phelan,  O.,  21,  452. 
Philadelphia,    19  22,    115,     129, 

133,   135,    160,    170,    179,    180, 

219,   233,   248,    292,   327,   356, 

376.  383,  384,  433-44°,  442- 
448,450-454,456-471,473,475, 
476,  478-480. 

Philadelphia  Prayer  Book  So- 
ciety, 443,  444,  478,  479. 

Pinto,  D.  R.  J.  J.,  295,  300. 

Pioneer  Office,  477,  478. 

Pioneer  Printing  Company,  477. 

Pious  Guide,  22,  23,  377,  434, 
438,  440,  441,  445,  449,  455- 

457.  46l« 

Plattsburgh,  41,  440. 
Plowman,  I.  L.,  438. 
Poor  Man's  Manual,  23,  449. 
Pocket  Companion,  454. 
Pocket  Manual,  23,  24,  455,  457. 
Pocket  Missal,  24,  449,  455. 
Portland,  471,  472. 
Pottowotomi,  prayers  in,  n,  12, 

454,  456,  469- 

Potter,  D.D.,  LL.D.,  D.C.L.  Rt. 
Rev.  H.  C.,  145. 

Potter  &  Co.,  S.,  130. 

Powell,  F.  C.,  440. 

Prairie  du  Chien,  476. 

Prayers  of  Israel,  465. 

Presbyterian  Prayer  Book,  in 
use  at  Rochester,  211-216, 
463  ;  Scribner's  edition  of, 
216-219,  465 ;  Dr.  Shield's, 
219-228. 


Prieres  pour  les  Stations,  461. 
Private  Confession,  244-246,269. 
Private  Devotions  for  the  Altar, 

5.2-54- 

Private  Baptism,  126. 

Processional  Romaine,  etc.,  436. 

Proposed  Book  of  1786,  title 
page  of,  67  ;  preface  of,  69- 
78  ;  changes  in,  78-80  ;  Psalms 
in,  80,  81  ;  Litany  in,  81  ; 
Holy  Communion  in,  82,  83  ; 
Baptism  in,  83,  84  ;  catechism 
in,  84,  85;  Matrimony  in,  85, 
86;  Churching  of  Women  in, 
86;  Visitation  of  the  Sick  in, 
86,  87  ;  Prayers  at  Sea  in,  87  ; 
Burial  of  the  Dead  in,  87,  88  ; 
Visitation  of  Prisoners  in,  88. 
Thanksgiving  Service  in,  88  ; 
Fourth  of  July  Service  in, 88- 
92;  Table  of  Holy  Days  in, 
92  ;  Articles  of  Religion  in, 
92-101  ;  price  of,  103,  443  ; 
Reprint  of,  103  ;  opposition 
to,  101-106;  English  Bishop's 
opinion  of,  108,  109 ;  price  of, 

474- 
Protestant  Episcopal  Press,  446, 

448,  450.  451. 

Protestant  Episcopal  Tract  So- 
ciety, 462. 

Proud,  Rev.  J.,  270,  288. 

Provisional  Offices  of  the  Mexi- 
can Church,  480. 

Provoost,  D.D.,  Rt.  Rev.  S.,  66. 
113,  128. 

Psalms,  58-62,  80,  81,  133,  165, 
205,  214-216,  293,  309,  394, 
403,  409,  411,  413,  425. 

Psalm  and  Prayer  Book,  267- 
269,  470-472. 

Public  Confession,  246. 

Purcell,  D.D.,  Rev.  H.,  66. 

Quebec,  7,  8,  n,  25,  26,  31,  355, 
432-445,  447,  449,  450,  452, 
454-456,  458,  46l»  463,  464. 
466,  467,  469,  472,  477. 

Quebec  Catechism,  26,  441,  442, 

449,  451,   453,   455-   456,  458, 
464. 


490 


Index. 


Quebec    Graduel    Remain,    25, 

436,  437,  439,  445- 
Quemadmodum.  215. 

Ratification  of  Book  of  Common 
Prayer,  116. 

Ravoux,  Rev.  A.,  476. 

Raynor,  H.  &  S.,  452,  453,  476. 

Read.  Hon.  J.,  66. 

Recueil  choisi,  etc.,  452. 

Recueil  de  cantiques,  etc.,  25; 
price  of,  435,  437,  439. 

Redford,  A.  H.,  261. 

Reed,  Mrs.  H.,  398. 

Reformed  Dutch  Church  Prayer 
Book,  182-187  I  music  of,  183, 
373,  374  i  price  of,  432  ;  other 
editions;  187,  441,  452. 

Reformed  Episcopal  Church 
Prayer  Book,  changes  made 
in,  160-169;  price  of  470. 

Reglement  de  la  Confrerie,  etc., 
24  ;  price  of,  433. 

Rennie,  Shea  &  Lindsay,  44, 
468. 

Richard,  Very  Rev.  Gabriel,  16. 

Richard,  Rev.  Pierre,  13. 

Ritual  para,  etc.,  price  of,  431, 

475- 

Robbins,  D.D.,  Rev.  C.,  317. 
Robbins  &  Smith,  476, 
Robertson,  Rev.  T.  A.,  44. 
Robinson,  J.,  23,  443,  451. 
Robledo,  Francisco,  5,  431. 
Rochester,  215,  463. 
Rock  Island.  269,  471. 
Romagne,  Rev.  J.,  14. 
Roman    Catholic    Manual,    22, 

439.  449- 

Romanoff,  Rev.  H.  C.,  364. 
Roman  Missal  of   Mexico,   1-4  ; 

price  of,  3,   430. 
Rowsell,  H.,  43,  462. 
Ruthven's  Book  and  Job  Office, 

35,  453- 

Rutter  &  Co.,  W.,  462,  466. 
Ryan,  J.,  447,  448. 

Sabonwadi,  P.,  32. 
Sacra  Privata,  462. 
Sadlier,  D.  &  J.,  377,  457. 


Sadlier  &  Co.,  D.  &  J.,  462,  463, 

465,  466. 

Saler,  F.,  12,  469. 
Santee,  prayers  in,  477,  479. 
Sauteux,  prayers  in,  15. 
Scapular,  The,  440. 
Schwacke,  J.  H.,  459.. 
Scribner,  C.,  216,  465. 
Seabury,  D.D.,  Rt.  Rev.  S.,  his 

consecration,   47  ;    concordate 

with  Scottish  Bishops,  47,  48  ; 

his  Holy  Communion  Office. 

48-54  ;    price  of,  433  ;   Prayer 

Book  of,  55-62  ;  price  of,  435  ; 

Burial  Office  for  Infants,  359; 

opinions     of,    81,     101,     102  ; 

other  references  to,  114,  127. 
Sergeant,  Rev.  J.,  475. 
Service  Book,  467. 
Service  for  nights  of  Passover, 

465- 
Seventh    Day    of  May  Prayers, 

356  ;  price  of,  432. 
Sewall,  Rev.  F.,  291. 
Seymour,  J.,  22,  440. 
Sharp,  G.,  396,  397. 
Sherman,  C.,  301,459. 
Sherman  &  Co.,  233,  469. 
Sherman  &  Son,  C.,  248. 
i  Shields,  D.D.,  Rev.  C.  W.,  219, 

226, 468. 
\  Short  Treatise  on  Prayer,  with 

prayers,  457. 
Shushwap,    prayers   in,    17.    18, 

473- 

Sidney's  Press,  444. 
Sioux  Falls,  480. 
Six  Nations  of  Indians,  prayers 

in,  41,  442,  451,  462. 
Skwamish,  prayers  in,  17,  473. 
Slave  Indian  Prayers,  44,  468. 
Smith,  D.D.,  Rev.  W.,  66,  104, 

131- 

Smith,  E.  T.,  9,  453. 
Smith,  J.  B.,  68. 
South  Dakota,  475. 
Spiritual  Mirror,  439. 
Spirit  of  Prayer,  461. 
Stalo,  prayers  in,  17,473. 
Standard   Prayer    Book    of    the 

American  Episcopal  Church  of 


Index . 


491 


1790,  116-125;  °f  Z793,  L25~ 
130;  of  1821,  130-133;  of 
1832-35,  133-137;  of  l845, 
iSy-MS:  of  1892,  144-151. 

Stanford,  T.  N.  464. 

Stanford  &  Swords,  457,  458, 
460,  462. 

Stanley,  470. 

Stanton,  R.,  449. 

Stavely,  W.  446,  447. 

Steel,  D.,  472. 

Steele,  O.  G.,  450,  456. 

Stereotyped  Prayer  Books,  130. 

Stevens,  D.D.,  Rt.  Rev.,  W.  B., 
104,  399. 

Stimpson  Jr.,  C.,  476. 

St.  Ignatius  Print,  472,  473. 

St.  Joseph's  Manual,  456. 

St.  Louis,  9,  12,  14,  15,  454,  469, 

47i, 

St.  Onge,  Rev.  L.  N.,  17. 
St.  Paul,  45,  477,  478. 
St.   Paul's    Mission    Press,    470, 

47I-. 
St.   Vincent's    Manual,  24,   377, 

378,  453.  458,  459,  46l-466- 

Sunday  Service  Book  of  the 
Methodists  in  North  America, 
letter  in,  400-401  ;  preface  in, 
402  ;  described,  402  407  ;  price 
of,  474. 

Sunday  Service  of  the  Methodist 
Episcopal  Church,  South,  pre- 
face in,  262-264  ;  described, 
264,  265  ;  price  of,  478. 

Sursum  corda,  49,  218,  234,  255, 
264,  285,  332. 

Swedenborgian  Prayer  Book, 
edition  of  1792,  270,  271  ;  pre- 
face in,  271-279;  described, 
279-288  ;  price  of,  434  ;  other 
editions,  289  294,  444,  469, 

,  47°: 
Swedish    Evangelical    Lutheran 

Prayer  Book,  preface  in.  267, 

268  ;  described,  268, 269  ;  other 

editions,  471,  472. 
Sweitzer,  H.,  437. 
Swords,  T.  &  J.,  437-439,    441, 

442,   446,  476. 
Swords,  Stanford  &Co.,4i,  451. 


Taylor,  Rev.  W.,  376. 

Te  Deum,  79,  118,  153,  161,  214, 
215,  233,  250,  252,  254,  256, 
289,  309,  318,  319,  321,  323, 
330,  342,  353,  366,  369. 

Ter  Sanctus,  49,  218,  234,  250, 
255,  285,  332,  395. 

Thalmessinger  &  Cahn,  303, 
466. 

Thanksgiving  Service,  123,  156, 
169,  424. 

Thanksgiving  Prayer,  226,  355, 

356,  4X5,  441- 
Thibault,  Rev.  J.  B.,  n. 
Thomander,  Rev.  J.  H.,  267. 
Thomas,  Jr.,  I.,  437. 
Thomas  &   Andrews,    129,    435, 

436. 

Thomas,  M.,  440. 
Thomas,    Cowperthwait   &  Co., 

45i,  453- 

Thompson,  prayers  in,  473. 
Ticknor  &  Fields,  468. 
Ticknor,  Reed  &  Fields,  461. 
Tinson,  W.  H.,  347. 
Title    of    American     Episcopal 

Church,  115,  116. 
Toronto,  43,  449,  457. 
Toy,  J.  D.,  322,  467. 
True  Piety,  21-23,  440, 444,  445, 

448,  459- 

Tuckney,  D.D.,  Rev.  A.,  220. 
Typographical  errors  in  Prayer 

Book,    corrected  in,    138-142. 

Unitarian  Prayer  Book  of  1785, 
305-317;  price  of,  433;  of 
1811,  439;  of  1854,  318,  319; 
price  of,  464 ;  of  Harvard 
University,  319-322,  466;  of 
1859,  322-326  ;  price  of,  467  ; 
other  editions,  461,  467. 

Universalist  Prayer  Book,  327- 
332,  price  of,  461. 

Ursuline  Manual,  454,  456,  457. 

Utica,  41,  443. 

Venite,  79,   118,   133,    154,   161, 

215,  393,  4"- 
Verwyst,  Rev.  C.,  14. 
Vesperal  Remain,  etc.,  437. 


492 


Index. 


Vespers  for  Unitarian  Congre- 
gation, 467. 

Vetromile,  D.D.,  Rev.  E.,  13. 

Victoria,  470,  471. 

Virtue  &  Yorston,  469. 

Visitation  Manual,  457,465. 

Visitation  of  the  Sick,  86, 87,  122, 
126,  155,  169,  247,  258,  345, 
421. 

Visitation  of  Prisoners,  88,  122, 
123,  136,  156,  169,  423. 

Walker,  L.  €.,45. 
Walker  &  James,  210,  463. 
Wanzer,  Foote  &  Co.,  461. 
Wardle,  T.,  384,  458. 
Warner  &  Hanna,  21,  438. 
Warner.  W.,  438,  440. 
Washington,  D.  C.,  22,  447. 
Washington's  Book  of  Prayers, 

356-358. 
Way  of  the  Cross,  13,  453,  464, 

465- 

Way  to  Heaven,  462. 
Weikamp,  Rev.  J.  B.,  9. 
Wesley,     John,      edits     Prayer 

Book,  400-407. 
Wesley,  Charles,  406. 
Weyman,  W.,  30,  432. 
Weyman,   W.  &  H.   Gaine,   30, 

432. 
Wharton,  D.D.,  Rev.  C.  H.,  63, 

66,  89. 

Wheeler,  J.  F.,  180,447. 
Whipple,  D.D.,  LL.D.,  Rt.  Rev. 

H.  B.,  40. 


White,  Gallagher  &  White,  445, 

446. 
White,  D.D.,  Rt.  Rev.,  W.,  64- 

66,  81,  91,  92,  94,  96,  113,  114, 

117,  128,  131,  132,  398. 
White,  N.  &  J.,  448. 
White,  E.  &  J.,  130. 
Whitney,  G.  L.,  16,  447,  448. 
Whittaker,  T.,  43,  470,  477. 
Whittingham,    D.D.,    Rt.    Rev. 

W.  R.,  133,  134. 
Wieselgren,  Rev.  P.,  267. 
Wikwemikong,  14,  468. 
Williams,  C.,  379,  440. 
Williams,  D.D.,  LL.D.,  Rt.  Rev. 

J-,  54-  MS- 
Williams,  W.,  443. 
Williamdj  Rev.  E.,  41,  43. 
Wilmington,  Del.,  434,  436,  437. 
Winnebago,     prayers      in,      16, 

448. 

Wise,  Rev.  I.  M.,  302. 
Woodstock  College,  472. 
Woodward,  W.  W.,  440. 
Worcester,  437. 
Word  to  the  Wise,  445. 

Young,  Charles  T.,  23,  451. 
Young  &  Co.,    E.  &  J.  B.,  478, 

479- 
Young,    W.  &   J.    Ormrod,   129, 

435- 
Youth's  Companion,  448,  454. 

Zumarrago,  Rt.  Rev.  J.  de,  i. 
Zentler,  C.,  170,  440,  443. 


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